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TRANSLATED    AND    EXPLAINED 


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J.   A.   ALEXANDER 


PROFESSOR  IN  THE  THEOLOGICAL  SEMINARY  AT  PRINvETOW 


VOLUME  III 


NEW    YORK 
CHARLES    SCRIBNER  145  NASSAU  STREET 

1856. 


Kntered  according  to  Act  of  Congress,  in  the  year  1850,  hy 

JOSEPH  ADDISON  ALEXANDER, 

In  the  Clerk's  Office  of  the  United  States   District  Court  for  the  District  of 

New  c  iisey. 


THE    PSALMS. 


PSALM     G  I . 

After  propounding  as  his  theme  the  mercy  and  justice  of  the 
Lord,  v.  1,  the  Psalmist  announces  his  determination  to  be  blame- 
less in  his  own  walk,  vs.  2 — 4,  and  so  to  exercise  his  power  over 
others  as  to  favour  the  godly  and  drive  out  the  wicked,  vs.  5 — S. 

1,  By  David.  A  Psalm.  Mercy  arid  judgment  will  I  sing  ;  to 
thee,  Jehovah ,  will  I  flay  (or  make  music.)  As  such  a  declaration 
of  a  present  purpose  in  the  Psalms  is  always  followed  by  its  exe- 
cution, the  older  interpreters  suppose  mercy  and  judgment  to  be 
those  which  David  meant  to  practise,  as  he  states  more  fully  in 
the  remainder  of  the  psalm.  But  besides  that  he  says  nothing 
in  what  follows  of  his  mercy ,  there  is  no  usage  of  the  Psalms 
more  settled  than  that  mercy  and  justice  are  combined  to  denote 
divine  not  human  attributes,  and  that  to  sing  and  make  music  to 
Jehovah  never  means  to  praise  something  else  in  an  address  to 
him,  but  always  to  sing  praises  to  himself.  See  above,  Ps.  ix. 
12  (11.)  xiii.  6  (5.)  xviii.  50  (49.)  xxx.  5  (4.)  13  (12.)  xxxiii.  2. 
lxviii.  5  (4.)  lxxi.  22,  23,  in  all  which  cases  the  form  of  expres- 
sion seems  to  be  derived  from  Judg.  v.  3.  But  the  psalm  be- 
fore us  contains  no  such  celebration  of  God's  mercy  and  justice 


4  PSALM    CI. 

beyond  this  first  verse.  The  best  solution  of  this  fact  appears  to 
be  the  one  proposed  by  Hengstenberg,  according  to  which  the 
execution  of  the  purpose  here  avowed  is  contained  in  Ps.  ciii, 
which  then,  together  with  the  one  before  us,  and  of  course  the 
interveni-ng  one,  compose  a  trilogy  or  series  of  three  psalms,  all 
by  David,  each  complete  in  itself,  and  yet  designed  to  be  con- 
nected with,  the  others  and  interpreted  by  them.  Supposing  this 
to  be  the  case,  we  must  regard  them  all  as  psalms  of  David, 
whose  name  is  prefixed  to  the  third  and  the  one  before  us,  in 
which  he  lays  down  a  rule,  as  it  were,  for  his  own  government, 
and  that  of  his  successors,  in  the  regal  office.  The  impression 
made  by  these  inspired  instructions  on  the  first  of  those  succes- 
sors may  account  for  the  remarkable  coincidences  of  expression 
between  this  psalm  and  the  Book  of  Proverbs. 

2.  I  tvill  act  wisely  in  a  perfect  way.  When  wilt  thou  come 
to  me  ?  I  will  walk  in  the  integrity  of  my  heart  within  my  house. 
As  to  the  first  verb,  see  above,  on  Ps.  ii.  10.  xiv.  2.  Its  form 
here  is  one  expressing  fixed  determination.  A  perfect  way,  as  in 
Ps.  xviii.  31,  33  (30,  32.)  This  and  other  favourite  expressions 
of  the  same  kind,  Ps.  xviii.  24,  26  (23,  25.)  xv.  2,  are  founded 
upon  Gen.  xvii.  1.  When  wilt  thou  come  to  me,  and  bless  me,  in 
fulfilment  of  thy  promise,  Ex.  xx.  21.  This  interrogative  ejacu- 
lation implies  a  sense  of  his  dependence  on  divine  aid  for  the 
execution  of  his  purpose.  Integrity  (integritas,  completeness)  of 
my  heart  is  an  expression  borrowed  from  Gen.  xx.  5,  6.  See 
above,  on  Ps.  lxxviii.  72,  and  compare  1  Kings  iii.  14.  Prov. 
xx.  7.  Way  and  walk  are  familiar  figures  for  habitual  conduct. 
Within,  literally,  in  the  midst  (or  inside)  of  my  house,  i.  e.  at  home, 
in  private  life,  as  distinguished  from  the  house  of  God  and  his 
official  conduct  there,  to  which  he  afterwards  adverts. 

3.  I  will  not  set  before  my  eyes  a  word  of  Belial ;  the  doing  of 
apostasies  I  hate,  it  shall  not  cleave  to  me.     The  positive  terms  of 


PSALM    CI.  5 

the  preceding  verse  are  now  exchanged  for  negatives.  Having 
said  what  he  will  do,  he  now  says  what  he  will  not  do.  See  a 
similar  transition,  but  in  the  inverse  order,  Ps.  i.  1,2.  Set 
before  my  eyes,  as  a  model  to  be  copied,  or  as  an  object  of  ap- 
proving contemplation.  A  word  of  Belial,  as  in  Ps  xli.  9  (8), 
except  that  word,  which  there  most  probably  relates  to  slander 
or  false  accusation,  may  here  denote  a  proposition,  and  the  whole 
phrase  a  worthless  (i.  e.  wicked)  plan  or  purpose.  Apostasies, 
departures,  deviations  from  the  right  course.  See  the  verbal 
root  as  used  in  Ps.  xl.  5  (4),  and  a  cognate  verb  in  Num.  v. 
12,  19.  Some  make  the  word  here  used  a  participle  or  verbal 
noun,  as  in  the  English  Bible,  the  work  of  them  that  turn  aside. 
But  its  form  and  the  analogy  of  Hos.  v.  2  entitle  the  other  con- 
struction to  the  preference.  It  shall  not  cleave  to  me,  I  will  not 
be  concerned  or  implicated  in  it ;  or  more  emphatically  still,  it 
shall  not  cleave  te  me  as  a  reproach  or  stigma.  In  favour  of  the 
former  sense  is  the  analogy  of  Deut.  xiii.  18  (17), from  which  the 
expression  seems  to  have  been  borrowed. 

4.  A  crooked  heart  shall  depart  from  me;  evil  I  will  not  know. 
Crooked,  froward,  or  perverse,  as  in  Ps.  xviii.  27  (26.)  Com- 
pare Prov.  xi.  20.  xvii.  20.  The  whole  phrase  might  be  under- 
stood to  mean  a  person  having  such  a  heart,  and  the  whole  clause 
that  the  Psalmist  would  have  no  intercourse  with  such.  The 
parallel  term  evil  would  then  mean  a  wicked  person,  as  translated 
in  the  English  Bible.  On  the  ground,  however,  that  the  person 
of  the  sinner  seems  to  be  reserved  for  the  latter  part  of 
the  psalm,  the  best  interpreters  take  evil  in  the  abstract  sense  of 
moral  evil,  wickedness,  as  in  Ps.  xxxiv.  17,  lii.  5  (3.)  The  first 
clause  will  then  naturally  mean,  my  own  heart  shall  not  be  per- 
verse or  froward. 

5.  (One)  slandering  in  secret  his  fellow — him  I  will  destroy  : 
(one)  lofty  of  eyes  and  wide  of  heart — him  I  will  not  bear. 


6  PSALM    CI. 

Having  declared  what  his  own  course  of  life  should  be,  he  now 
describes  the  conduct  which  he  should  require  in  his  confidential 
servants.  Here  again  the  statement  is  both  negative  and  posi- 
tive, but  in  this  case  beginning  with  the  former.  See  above,  on 
v.  3.  It  is  not  an  improbable  conjecture  that  in  specifying 
slander,  David  had  reference  to  his  sufferings  from  that  cause  in 
the  days  of  Saul.  See  above,  on  Ps.  xviii.  1.  lii.  4 — 7  (2 — 5), 
and  compare  Ps.  xv.  3.  The  verb  translated  slandering  occurs, 
in  any  of  its  forms,  only  here  and  Prov.  xxx.  10.  Wide  of  heart 
means  neither  magnanimous  nor  greedy,  but  proud,  self-confident, 
as  appears  from  Prov.  xxviii.  25.  Both  figurative  phrases  here 
used  are  combined  again  in  Prov.  xxi.  4.  The  last  verb  in  the 
sentence  usually  means  to  be  able,  but  is  here  used  absolutely,  as 
in  Isai.  i.  13. 

6.  My  eyes  (are)  on  the  faithful  of  the  land,  to  dwell  with  me. 
(OneJ  walking  in  a  perfect  way — he  shall  serve  me.  On  the  faith- 
ful, literally,  in  or  with  them.  See  above,  on  Ps.  xxxiv.  16,  17 
(15,  16),  and  compare  Ps.  xxxii.  8  (7.)  My  eyes  are  on  them  is 
equivalent  to  saying,  I  will  seek  them  out  to  dwell  with  me  and 
serve  me.  The  word  translated  faithful  is  properly  a  passive 
participle  meaning  trusted,  relied  upon,  confided  in.  Another 
passive  participle  from  the  same  root  is  commonly  supposed  to  be 
used  in  the  same  sense,  Ps.  xii.  2  (1.)  xxxi.  24  (23.)  In  the 
first  words  of  the  last  clause  there  is  manifest  allusion  to  the  form 
of  expression  in  v.  2  above.  This  clause  is  to  be  understood  ex- 
clusively, such  a  person  and  no  other.  Shall  serve  me,  be  em-  , 
ployed  by  me,  clothed  with  responsible  and  honourable  offices. 

7.  JSfot  in  the  inside  of  my  house  shall  dwell  (one)  practising 
fraud,  telling  lies  ;  not  settled  shall  he  be  before  my  eyes.  Here 
again  the  form  of  expression  corresponds  to  that  in  the  first  part 
of  the  psalm.  Compare  in  the  midst  of  my  Jwuse  with  v.  2,  and 
before  my  eyes  with  v.  3.     Shall  not  dwell,  or  still  more  strongly, 


PSALM    CI.  7 

shall  not  (even)  sit,  which  is  the  primary  meaning  of  the  Hebrew 
verb.  The  corresponding  verb  in  the  last  clause  means  to  be 
established,  permanently  settled,  as  opposed  to  a  mere  tem- 
porary, transient  presence.  As  if  he  had  said  :  though  they 
should  even  gain  admission  to  my  house,  they  shall  not  take  up 
their  abode  there. 

S.  In  the  morning  will  I  destroy  all  the  wicked  of  the  land,  (so  as) 
to  cut  off  from  the  city  of  Jehovah  all  workers  of  iniquity.  The 
first  phrase  literally  means  at  the  mornings,  and*  may  be  intended 
to  suggest  the  twofold  idea  of  early  and  constantly,  in  the  morn- 
ing and  every  morning.  See  above,  on  Ps.  lxxiii.  14,  and  com 
pare  Jer.  xxi.  12.  The  last  clause  serves  to  show,  or  to  remind 
the  reader,  that  this  rigour  was  not  simply  prudential  or  po- 
litical, but  religious.  It  had  reference  not  merely  to  Jerusalem 
as  a  city,  but  as  the  city  of  Jehovah,  his  earthly  residence,  the 
centre  of  the  theocracy,  the  temporary  scat  of  the  true  religion. 
See  above,  on  Ps.  xlvi.  5  (4)  xlviii.  2  (l.)lxxxvii.  3.  Under  the 
peculiar  institutions  of  the  old  economy,  the  safety  of  the 
theocratic  state  required  peculiar  vigilance  and  rigour,  in  exer- 
cising even  those  powers  which  are  common  to  all  governments. 


PSALM    C  1 1 . 

1.  A  Prayer.  By  a  Sufferer ,  when  he  is  troubled,  and  before 
Jehovah  pours  out  his  complaint.  The  psalm  is  called  a  prayer 
because  petition  constitutes  its  substance.  See  above,  on  Ps.  xc. 
1.     The   translation  for  the  sufferer  (or  afflicted)  would  also  be 


8  PSALM    CI. 

grammatical,  and  perfectly  consistent  with  the  real  design  of  the 
composition.  But  phrases  of  this  kind,  in  the  titles  of  the 
psalms,  so  constantly  indicate  the  author  or  performer,  and  when 
only  one  occurs  the  former,  that  a  departure  from  this  usage  here 
is  highly  improbable,  and  the  assumption  of  it  altogether  arbi- 
trary. At  the  same  time,  the  indefinite  expression,  a  sufferer,  or 
an  afflicted  person,  seems  to  be  intentionally  used  for  the  purpose 
of  giving  the  psalm  an  unrestricted  application,  though  the  pri- 
mary reference  is  no  doubt  to  the  suffering  kings  of  Israel,  in 
whom  the  sufferings  of  the  people  were  concentrated  and  repre- 
sented. The  other  terms  of  the  inscription  all  occur  in  psalms  of 
David  ;  troubled  (  or  overwhelmed)  in  Ps.  lxi.  3  (2)  ;  complaint 
(or  moaning)  in  Ps.  Iv.  3  (2.)  lxiv.  2  (1)  ;  and  pouring  out  the 
soul  in  Ps.  lxii.  9  (8.)  This  agrees  with  the  general  Davidic 
character  of  the  composition,  and  favours  Hengstenberg's  hypo- 
thesis, not  otherwise  demonstrable,  nor  even  very  probable,  that 
this  psalm  forms  the  connecting  link  between  the  pious  resolutions 
of  Ps.  101  and  the  joyful  acknowledgments  of  Ps.  103,  and  was 
composed  in  prophetic  foresight  of  the  straits  to  which  the  theo- 
cratical  state  should  be  reduced,  and  in  which  the  sufferings  of 
David,  here  immediately  described,  should,  as  it  were,  be  realized 
anew.  The  psalm  may  be  divided  into  two  parts,  in  the  first  of 
which  the  tone  of  lamentation  or  complaint  predominates,  vs.  2— 
12  (1 — 11),  while  in  the  second  it  is  tempered  and  controlled  by 
the  contemplation  of  God's  attributes,  and  confident  anticipation 
of  his  favour,  vs.  13—29  (12—28.) 

2(1.)  Jehovah,  hear  my  prayer,  and  let  my  cry  (for  help)  unto 
thee  come.  With  this  verse  compare  Ps.  iv.  2  (1.)  xvii.  1.  xviii.  7 
(6.)  liv.  4  (2.)  There  is  no  more  reason  for  regarding  these 
resemblances  as  imitations  by  a  later  writer  in  the  case  before 
us  than  in  any  of  the  others.  And  if  not  such,  they  may  serve 
to  show,  that  David  only  asks,  for  the  future  or  for  others,  that 
favour  which  he  has  himself  sought  and  experienced  already. 


PSALM    CII.  9 

3  (2.)  Hide  not  thy  face  from  me;  in  the  day  (there  is)  distress 
to  me,  incline  to  me  thine  ear  ;  in  the  day  I  call,  make  haste  (and) 
answer  me.  Compare  Ps.  x.  1.  xiii.  1.  xvii.  6.  xviii.  7  (6.)  xxvii. 
9.  xxxi.  3  (2.)  lvi.  10  (9.)  lxvi.  14  (13.)  lxxi.  2.  We  find  here 
accumulated  nearly  all  the  phrases  used  by  David  to  express  the 
same  ideas  elsewhere.  This  is  not  unnatural  if  we  suppose  him 
to  have  been  preparing  a  form  of  complaint  and  supplication  for 
the  use  of  his  successors  in  their  worst  distresses. 

4  (3.)  For  wasted  in  smoke  are  my  days,  and  my  bones  like 
a  burning  are  kindled.  With  the  first  clause  compare  Ps. 
xxxvii.  20.  The  bones  are  mentioned  as  the  seat  of  strength. 
See  above,  on  Ps.  vi.  3  (2.)  xxxi.  11  (10.)  xxxv.  10.  xlii.  11  (10.) 
This  description,  although  strictly  applicable  to  the  case  of  indi- 
vidual sufferers,  may  also  be  applied  to  the  decline  of  the  theo- 
cratic monarchy  and  the  approach  of  its  catastrophe. 

5  (4.)  Smitten  like  grass  and  ivithered  is  my  heart,  for  I  have 
forgotten  to  eat  my  bread.  Thp  first  verb  is  used  to  describe  the 
effect  of  the  sun  on  plants,  Ps.  exxi.  6.  Isai.  xlix.  10.  (Compare 
Jon.  iv.  7.)  The  heart  is  mentioned  as  the  seat  of  life.  The 
common  version  of  the  last  clause  (so  that  I  forget)  is  ungram- 
matical.  The  failure  of  the  strength  is  rather  described  as  imme- 
diately occasioned  by  the  want  of  food  (1  Sam.  xxviii.  20),  and 
this  by  loss  of  appetite  from  extreme  distress.  See  below,  on  Ps. 
cvii.  IS,  and  compare  1  Sam.  i.  7.  xx.  34.  1  Kings  xxi.  4.  For- 
gotten to  eat,  literally,  forgotten  from  eating,  so  as  not  to  eat,  a 
common  idiomatic  use  of  the  preposition  from  in  Hebrew. 

G  (5.)  From  the  voice  of  my  groaning,  my  bone  cleaves  to  ny 

flesh.     The  word  voice  implies  an  audible  and  loud  expression  of 

distress.     The  first  clause  means,  in  consequence  of  the  ago  ly 

which  makes  me  groan.    My  bone  may  signify  each  of  my  bones, 

or  be  used  collectively  for  the  whole  skeleton  or  framework  of  the 
1# 


10  PSALM    C II. 

body.  Tlie  only  natural  explanation  of  this  clause  is  that  it 
describes  emaciation,  as  a  consequence  and  symptom  of  extreme 
distress.     See  above,  on  Ps.  xxii.  15,  IS  (14,  17.) 

7  (6.)  I  resemble  a  pelican  of  the  wilderness  ;  I  am  become  like 
an  owl  (haunting)  ruins.  The  simple  idea  conveyed  by  these 
figures  is  that  of  extreme  loneliness  and  desolation.  Beyond  the 
fact  that  they  inhabit  solitudes,  the  natural  history  of  the  birds 
mentioned  is  of  no  exegetical  importance. 

8  (7.)  I  have  watched,  and  have  been  like  a  sparrow  dwelling 
alone  upon  a  house-top.  The  first  words  suggest  the  idea  of  a  soli- 
tary vigil.  As  to  the  word  translated  sparrow,  see  above,  on  Ps. 
lxxxiv.  4  (3.)  The  word  dwelling  is  supplied  in  the  translation 
of  the  last  clause,  in  order  to  retain  the  form  of  the  original  ex- 
pression, which  is  that  of  an  active  participle.  Some  suppose  the 
idea  to  be  that  of  a  bird,  deprived  of  its  mate  or  of  its  young. 

9  (8.)  All  the  day  my  enemies  have  taunted  me;  my  infuriated 
(foes)  swear  by  me.  The  verb  in  the  .first  clause  suggests  the 
ideas  of  contempt  and  hatred,  calumny  and  insult.  See  above, 
on  Ps.  xlii.  11  (10.)  The  first  word  of  the  last  clause  is  a  pas- 
sive participle,  my  enraged  (or  maddened)  ones,  those  who  are  mad 
(i.  e.  insane  with  enmity)  against  me.  The  last  phrase  does  not 
mean  swear  at  me,  i.  e.  vent  their  rage  by  oaths  and  curses,  nor 
are  sworn  against  me,  neither  of  which  is  justified  by  Hebrew 
usage  ;  but  sicear  by  me,  i.  e.  use  me  as  a  formula  of  execration, 
imprecating  upon  others  misery  like  mine.  Compare  Isai.  lxv. 
15.  Jer.  xxix.  22.  The  preterite  forms  imply  a  long  previous 
continuance  of  this  furious  persecution,  as  all  the  day  does  its  con- 
stant, unremitted  racing;. 

10  (9.)  For  ashes  like  bread  have  I  eaten,  and  my  drink  with 
weeping  have  mixed.     The  ashes,  in  which  lie  sat,  or  with  which 


PSALM    CII.  11 

he  was  covered,  as  a  sign  of  mourning,  became  mingled  with  his 
food,  and  his  tears  fell  into  his  drink.  This  last  word  is,  in  He- 
brew, of  the  plural  number,  drinks  or  beverages,  analogous  to 
victuals  as  a  simple  synonyme  of  food.  As  an  opposite  example  of 
the  same  idiomatic  difference,  the  word  translated  ashes  is  a  sin- 
gular in  Hebrew.  The  whole  verse  is  a  strong  poetical  descrip- 
tion of  constant  and  extreme  distress. 

11  (10.)  Because  of  thine  indignation  and  thy  wrrith;  for  thou 
hast  taken  me  up  and  cast  me  away.  The  first  clause  describes  his 
suffering  as  the  fruit  of  God's  displeasure.  See  above,  on  Ps. 
xc.  7.  The  antithesis  presented  in  the  common  version  of  the 
last  clause  (lifted  me  up  and  cast  me  down)  does  not  seem  to  be 
the  sense  of  the  original,  in  which  there  is  probably  allusion  to 
the  figure  of  a  storm  or  whirlwind  catching  things  up  and  blowing 
them  away.  The  Prayer  Book  version  of  the  first  verb  (taken  me 
up)  is  more  exact. 

12  (11.)  My  days  (are)  like  a  shadow  inclined,  and  I  (myself) 
like  the  grass  wither.  An  inclined  shadow  is  an  unusual  and  ob- 
scure expression,  but  seems  to  mean  a  shadow  verging  towards  its 
disappearance,  ready  to  vanish  away.  The  double  or  reflexive 
pronoun  (I  myself )  in  the  translation  of  the  last  clause  is  neces- 
sary to  convey  the  full  force  of  the  Hebrew  pronoun,  which  is  sel- 
dom expressed,  except  when  it  is  meant  to  be  emphatic.  / 
toither,  am  withering,  or  about  to  wither. 

13  (12.)  And  thou,  Jehovah,  to  eternity  shalt  sit,  and  thy  memory 
(shall  endure)  to  generation  and  generation.  Here  again  the 
pronoun  is  emphatic,  and  exhibits  a  strong  contrast  between  God's 
eternity  and  human  frailty.  While  I  wither  like  the  grass,  thou 
endurest  forever,  and  not  only  so,  but  rcignest,  sittest  on  the 
throne.  See  above,  on  Ps.  ix.  8(7.)  xxix.  10.  lv.  20  (19.)  The 
qrord  memory  seems  here  to  be  employed  for  the  sake  of  the  anti- 


12  PSALM    CII. 

thesis  which  it  implies.  While  I  perish  and  am  utterly  forgotten, 
thy  existence  and  thy  memory  shall  last  forever.  It  may,  how- 
ever, have  the  same  sense  as  in  Ps.  xxx.  5  (4),  namely,  the  di- 
vine perfection,  associated  in  our  memory  with  the  name  of  God. 
Thou  shalt  not  only  reign  forever,  but  be  worthy,  as  an  infinitely 
perfect  being,  so  to  do. 

14  (13.)  Thou  wilt  arise,  wilt  have  mercy  upon  Zion,  when  (it 
is)  time  to  favour  her,  when  the  set  time  is  come.  The  pronoun  is 
again  emphatic.  Thou,  the  God  thus  glorious  and  immutable,  wilt 
certainly  arise  from  this  apparent  inaction,  and  have  mercy  or  com- 
passion on  thy  people,  when  the  time  fixed  in  thy  eten  .al  purpose 
is  arrived.  The  sense  of  when,  thus  given  to  the  Hebrew  particle 
(*S),  although  less  usual,  is  sometimes  absolutely  necessary,  and 
is  therefore  admissible  in  this  case,  where  it  suits  the  sense  much 
better  than  the  ordinary  sense  of  for.  Or  the  one  may  be  re- 
solved into  the  other,  by  explaining  the  whole  thus :  thou  wilt 
certainly  arise  and  have  compassion  upon  Zion,  at  the  proper  time, 
for  there  is  a  time  fixed  at  which  thou  dost  design  to  favour  her. 
For  the  meaning  of  the  word  translated  set  time,  see  above,  on  Ps. 
lxxv.  3  (2.) 

15  (14.)  When  thy  servants  love  her  stones,  and  her  dust  regaul 
with  favour.  Both  verbs  in  Hebrew  mean  to  favour,  or  more 
strongly,  to  delight  in,  to  take  pleasure  in.  See  above,  Ps.  lxii. 
5  (4.)  lxxxv.  2  (1.)  Stones  and  dust  are  here  put  for  ruins  or 
rubbish,  as  in  Neh.  iii.  34  (iv.  2.)  iv.  4  (10.)  The  verse  may 
be  understood  as  a  condition  or  a  premonition  of  her  restoration, 
that  before  it  takes  place,  God  will  fill  his  servants  with  affectionate 
concern  for  her  desolate  condition.  The  same  sense  may  be  ob- 
tained without  departing  from  the  usual  sense  of  the  particle. 
Thou  wilt  have  mercy  upon  Zion,  for  thy  servants  already  look 
with  interest  and  strong  desire  on  her  ruins,  a  sure  sign  of  the  ap- 
proaching restoration. 


PSALM    CII.  13 

16  (15.)  And  nations  shall  fear  the  name  of  Jehovah ,  and  all 
tangs  of  the  earth  thy  glory.  The  impression  of  awe,  unavoidably 
produced  by  these  exhibitions  of  Jehovah's  attributes,  shall  not  be 
limited  to  Israel  but  extend  to  other  nations,  and  even  kings  shall 
vie  with  each  other  in  their  reverential  admiration  of  his  regal 
honours.     Compare  the  similar  expressions  of  Isaiah  (lix.  19.) 

17  (16.)  Because  Jehovah  has  built  Zion  ;  he  has  been  seen  in 
his  glory.  These  are  not  praeterita  prophetica,  describing  future 
events  as  past ;  nor  are  they  to  be  taken  as  mere  presents,  but  as 
denoting  a  relative  past,  dependent  on  the  futures  of  the  verse 
preceding.  The  nations  and  their  kings  are  to  fear  because  Je- 
hovah has  built  (i.  e.  will  then  have  built)  Zion.  Still  another 
construction  may  seem  possible,  viz.  '  when  Jehovah  has  built 
Zion,  he  shall  be  seen  in  his  glory.'  But  in  this  case,  Hebrew 
usage  would  require  the  last  verb,  if  not  both,  to  have  the  future 
form 

18  (17.)  He  has  turned  unto  the  prayer  of  the  destitute,  and  has 
not  despised  their  prayer.  This  verse  continues  to  assign  the  rea- 
son why  the  nations  and  their  kings  will  be  struck  with  awe,  viz. 
because  this  great  and  glorious  God  has  turned  round,  as  it  were, 
and  listened  to  the  prayer  of  the  destitute  and  granted  their  peti- 
tion. The  word  translated  destitute  occurs  only  here  and  in  Jer. 
xvii.  6  ;  but  from  its  etymological  affinities  and  its  intensive  form, 
appears  to  mean  stark  naked,  and  then  figuratively,  stripped  of 
every  thing,  impoverished,  entirely  destitute. 

19  (18.)  This  shall  be  written  for  an  after  generation,  and  a, 
people  (yet  to  be)  created  shall  praise  Jah.  This  fulfilment  of  God's 
promise  and  illustration  of  his  attributes  is  left  on  record  for  the 
learning  or  instruction  of  posterity.  Compare  1  Cor.  x.  11.  An 
after  generation,  as  in  Ps.  xlviii.  14  (13.)  lxxviii.  4.  Equivalent 
in  meaning,  but  abridged  in  form,  is  the  expression  in  the  passage 


14  PSALM    CII. 

upon  which  these  are  founded,  Ps.  xxii.  31  (30.)  See  also  Ps 
Ixxi.  18.  Created  may  have  the  force  of  a  gerundive,  as  the  pas- 
sive particle  often  has  in  Hebrew  ;  or  it  may  meau  {then)  created, 
{but  not  note.)  See  above,  on  Ps.  xxii.  32  (31.)  As  the  verb 
(al-)  create  is  applied  only  to  divine  acts,  its  use  here  seems  to 
indicate  that  what  is  meant  is  not  merely  a  future  generation,  a 
race  yet  to  come  into  existence,  but  a  people  in  the  strict  sense, 
an  organized  body  to  be  formed  hereafter  by  sovereign  authority 
and  almighty  power.  Shall  praise  Jah,  recognize  Jehovah  as 
possessing  and  as  being  all  that  is  denoted  by  his  name. 

20  (19.)  For  he  has  leaned  from  the  high-place  of  his  holiness  ; 
Jehovah  from  heaven  to  earth  lias  looked.  The  first  word  may 
also  be  translated  that,  and  the  verse  be  understood  as  an  ampli- 
fication of  the  pronoun  this  at  the  beginning  of  v.  19  (18.)  This 
is  what  shall  be  written  for  a  future  generation ;  this  is  what  they 
shall  praise  Jah  for ;  viz.  that  he  has  looked,  etc.  To  avoid  the 
repetition  of  the  English  verb,  as  well  as  to  add  life  to  the  de- 
scription, the  Hebrew  verb  is  here  represented  by  what  seems  to 
be  its  primary  meaning.  See  above  on  Ps.  xiv.  2.  lxxxv.  12  (11), 
and  compare  Deut.  xxvi.  15. 

21  (20.)  To  hear  the  groaning  of  the  prisoner,  to  loose  the  sons 
of  mortality.  The  construction  is  continued  from  the  foregoing 
verse,  and  the  design  of  God's  thus  looking  down  is  stated.  The 
word  translated  groaning  is  almost  peculiar  to  the  psalms  of 
David,  and  according  to  its  etymology  properly  denotes  suffoca- 
tion. To  loose,  literally  to  open,  sometimes  applied  to  the  open- 
ing of  a  dress  for  the  purpose  of  removing  it,  as  in  Ps.  xxx. 
12  (11)  ;  then  to  the  loosening  of  chains,  as  in  Ps.  cxvi.  16  ;  then 
to  the  deliverance  of  the  prisoner  himself.  Sons  of  mortality  or 
death,  i.  e.  those  doomed  to  die.     See  above,  on  Ps.  lxxix.  11. 

22  (21.)  To  recount  in  Zion  the  name  of  Jehovah  and  his  praise 


PSALM    C II.  .  15 

• 

in  Jerusalem.  This,  according  to  the  laws  of  Hebrew  syntax, 
does  not  necessarily  denote  an  act  of  God  himself,  as  the  similar 
construction  in  the  preceding  verse  does,  but  may  have  a  vaguer 
sense  equivalent  to  saying,  that  his  name  may  be  declared  in  Zion. 
To  recount  God's  name  is  to  recount  the  mighty  deeds  which 
constitute  it,  and  the  celebration  of  which  constitutes  his  praise. 
Zion  is  still  represented  as  the  great  scene  of  Jehovah's  triumphs, 
not  however  as  the  capital  of  Israel  or  Judah  merely,  but  as  the 
radiating  centre  of  religious  light  and  influence  to  all  the  earth. 

23  (22.)  In  the  gathering  of  peoples  together,  and  kingdoms  to 
serve  Jehovah,  This  verse  is  necessary  to  complete  and  qualify 
the  sense  of  that  before  it.  God  has  looked  down  from  heaven 
to  deliver  his  people  and  receive  their  praise,  not  in  their  secluded, 
insulated  state,  but  in  their  glorious  reunion  with  the  converted 
nations.  The  first  verb  is  a  passive  infinitive  in  Hebrew,  in  their 
being  gathered.  The  preposition  in  relates  both  to  the  time  and 
to  the  act  of  convocation.  To  serve  Jehovah,  not  only  as  a  King, 
but  as  a  God,  to  be  both  his  subject  and  his  worshipper.  Com- 
pare Ps.  ii.  11. 

24  (23.)  Re  has  humbled  in  the  way  his  strength ;  he  has 
shortened  my  days.  The  Psalmist  here  resumes  the  tone  of 
complaint,  but  only  for  a  moment,  and  as  an  introduction  to  what 
follows.  Humbled,  weakened,  or  afflicted.  In  or  by  the  way  of 
his  providential  guidance,  as  distinguished  from  the  glorious  end 
to  which  it  led.  His  strength  and  my  days  seem  clearly  to  refer 
to  the  same  person.  To  avoid  this  harsh  enallagc,  the  maso- 
retic  critics  changed  a  single  letter,  and  for  (iri3)  his  strength 
read  (^Hls)  my  strength,  which,  though  adopted  in  most  versions, 
is  an  obvious  evasion  of  a  supposed  difficulty.  With  the  last 
clause  compare  Ps.  lxxxix.  46  (45.)  See  also  Ps.  '/v.  24  (23.) 

25  (24.)  I  ivill  say,  Oh  my  God,  take  me  not  up  in  the  half 


16  PSALM    CII. 

of  my  days ;  through  generation  of  generations  (are)  thy  yean,. 
Take  up,  cause  to  ascend,  i.  e.  as  some  suppose,  like  smoke, 
which  is  very  forced  and  far-fetched.  Others  make  it  simply  mean 
to  take  away,  which  gives  a  good  sense,  but  is  not  sufficiently 
sustained  by  usage.  Better  than  either  is  the  supposition  that 
death  or  removal  out  of  life  is  here  described  by  a  figure  corre- 
sponding to  the  actual  departure  of  Enoch  and  Elijah.  See  G-en. 
v.  24.  2  Kings  ii.  1,  3,  5,  10,  11.  In  the  half  (or  midst)  of  my 
days  ;  see  above,  on  Ps.  lv.  24  (23),  and  compare  Isai.  xxxviii. 
10.  Generation  of  generations,  i.  e.  all  generations,  as  in  Ps.  Ixxii. 
5.  Isai.  Ii.  8.  He  prays  that  God,  whose  years  are  endless,  would 
not,  as  it  were,  grudge  the  few  days  granted  to  his  creatures.  See 
above,  on  Ps.  xxxix.  6  (5.) 

26  (25.)  At  first  thou  the  earth  didst  found,  and  the  work 
of  thy  hands  (are)  the  heavens.  The  phrase  at  the  beginning 
means  originally  to  the  face,  and  then  before,  as  an  adverb 
both  of  time  and  place  ;  but  this  would  be  ambiguous  here, 
since  it  might  be  understood  as  a  conjunction  i  before  thou  didst 
found  the  earth,  expressing  the  same  idea  as  in  Ps.  xc.  2.  It 
here  means  long  ago,  of  old,  in  the  beginning.  With  the  last 
clause  compare  Ps.  viii.  4  (3.)  xix.  2(1.)  xxxiii.  6.  God's  crea- 
tive power  is  here  added  to  his  eternity,  in  order  to  enhance  the 
contrast  between  his  infinity  and  man's  littleness,  as  a  reason  for 
compassion  to  the  latter. 

27  (26.)  They  shall  perish  and  thou  shalt  stand,  and  all  of 
them  like  a  garment  shall  wear  out,  like  a  dress  shalt  thou  cliangc 
them  and  they  shall  change.  The  contrast  is  brought  out  as  pointedly 
as  possible  in  Hebrew,  by  the  insertion  of  the  pronouns  they  and 
thou,  neither  of  which  is  grammatically  necessary  to  the  expres- 
sion of  the  meaning.  Stand,  stand  fast,  endure,  remain,  continue. 
All  of  them,  without  exception,  even  the  noblest  of  God's  works, 
ehall  at  least  lose  their  present  form,  and  in  that  sense  perish,  a 


PSALM    CII.  17 

sense  which  may  "be  still  more  readily  put  upon  the  parallel  verb 
pass  away  or  change.  The  twoTold  usage  of  the  English  verb,  as 
active  and  neuter,  or  transitive  and  intransitive,  makes  it  an 
appropriate  representative  of  the  primitive  and  derivative  forms 
of  the  Hebrew  verb  (t)in).  The  corresponding  verb,  in  the 
second  member  of  the  sentence,  means  not  only  to  wax  old, 
but,  as  the  necessary  consequence,  to  wear  out.  See  above  on 
Ps.  xxxii.  3,  and  compare  Ps.  xlix.  15  (14.) 

28  (27.)  And  Thou  (art)  lie — and  thy  years  shall  not  be 
finished.  The  construction  of  the  first  clause  is  disputed.  Some 
read  it,  Thou  thyself  and  thy  years  shall  not  end.  Others,  Thou, 
art  the  same,  giving  awn  the  same  sense  with  the  Greek  o  afadg, 
which  is  actually  used  here  to  translate  it  in  the  Septuagint.  In 
favour  of  the  version  first  above  given,  is  its  agreement  with  the 
usage  of  the  Hebrew  words,  with  the  analogy  of  Deut.  xxxii.  39 
and  Isai.  xliii.  10,  and  with  the  context  here.  The  meaning 
then  is,  Thou  art  the  Unchangeable  One  just  described.  Or,  it  is 
Thou,  and  nothing  else,  that  shall  thus  endure.  Be  finished, 
spent,  consumed,  as  the  Hebrew  word  invariably  means.  What 
is  elsewhere  literally  said  of  the  violent  destruction  of  human 
life  is  here  transferred  to  the  lapse  of  time. 

29-  (28.)  The  sons  of  thy  servants  shall  abide,  and  their  seed 
before  thee  shall  be  established.  This  might  also  be  translated  as 
a  prayer,  let  the  so7is  of  thy  servants  continue,  which  is  really 
included  even  in  the  prediction.  Before  thee,  as  in  Gren.  xvii.  1. 
Ps.  lxxxix.  37  (36.)  Be  established,  as  in  Ps.  lxxxix.  38  (37.) 
ci.  7.  With  this  conclusion  of  the  whole  psalm  compare  Ps.  lxix. 
36,  37  (35,  36.)  xc.  16,  17. 


18  PSALM    CIII. 


PSALM    CIII. 

The  Psalmist  calls  upon  himself  to  praise  God  for  personal 
favours  already  experienced,  vs.  1—5.  From  these  .lie  rises,  in 
the  body  of  the  psalm,  to  the  contemplation  of  God's  attributes, 
in  themselves  considered,  and  as  manifested  in  his  dealings  with 
his  people,  vs.  6-19.  He  concludes  as  he  began,  with  an  exhort- 
ation to  bless  God,  no  longer  addressed  merely  to  himself,  but  to 
all  creatures,  vs.  20-22.  According  to  the  exegetical  hypothesis 
already  mentioned,  this  is  the  song  of  mercy  and  judgment  pro- 
mised in  Ps.  ci.  1.  The  arguments  in  favour  of  this  theory  have 
been  already  stated.  The  principal  objection  to  it,  and  that  by 
no  means  a  conclusive  one,  is  the  want  of  unison  and  even  con- 
cord, as  to  tone  and  spirit,  between  the  psalm  before  us  and  the 
two  preceding  it.  Be  this  a3  it  may,  the  psalm  before  us  is  a 
complete  and  finished  composition,  being  one  of  the  most  simple 
and  yet  regular  in  structure  that  the  book  contains.  This  has 
contributed,  with  other  obvious  peculiarities,  to  make  it  a  favourite 
vehicle  of  thankful  praise  among  the  pious  of  all  ages. 

1.  By  David.  Bless,  oh  my  soul,  Jehovah,  and  all  within  me 
(bless)  his  holy  name  !  The  attempts  which  havo  been  made  by 
modern  critics  to  discredit  the  inscription  in  the  first  clause  chiefly 
consist  in  representing  the  many  imitations  and  allusions  to  this 
noble  composition  in  the  later  scriptures  as  a  cento  of  citations 
from  those  scriptures  by  the  writer  of  the  psalm  itself,  a  prepos- 
terous inversion  of  the  laws  of  evidence  to  which  the  ncolojncal 


PSALM    CI  II.  19 

critics  are  especially  addicted,  and  by  which  any  thing  and  every 
thing  can  be  disproved  or  proved  at  pleasure.  Bless,  when  ap- 
plied to  God,  means  to  praise,  but  with  a  strong  implication  of 
devout  affection.  By  calling  on  his  soul  to  do  this,  he  acknow- 
ledges his  own  obligation,  not  only  to  praise  God,  but  to  praise 
him  cordially,  with  all  the  heart,  according  to  the  solemn  requisi- 
tion of  the  Law  (Deut.  vi.  5),  to  which  there  is  perhaps  a  refer- 
ence in  all  such  cases.  See  above,  on  Ps.  iii.  3  (2.)  The  pa- 
rallel expression,  all  within  me,  is  the  plural  form  of  one  repeat- 
edly used  elsewhere  and  denoting  the  inside  of  any  thing,. and 
more  especially  of  man,  his  mind  or  heart,  as  distinguished  from 
his  mere  professions  or  external  acts.  See  above,  on  Ps.  v.  10 
(9.)  xlix.  12(11.)  The  literal  translation  of  the  form  here  used  is 
my  insides  or  inner  parts,  the  strong  and  comprehensive  meaning 
of  the  plural  being  further  enhanced  by  the  addition  of  all,  as  if 
to  preclude  exception  and  reserve,  and  comprehend  within  the 
scope  of  the  address  all  the  powers  and  affections.  His  name  of 
holiness  (or  holy  name),  i.  e.  the  revelation  of  his  infinite  perfec- 
tions.    See  above,  on  Ps.  v.  12  (11.)  xxii.  4  (3.) 

2.  Bless,  oh  my  soul,  Jehovah,  and  forget  not  all  his  dealings. 
The  positive  exhortation  is  repeated  as  a  kind  of  foil  to  the  nega- 
tive one  following,  in  which  there  seems  to  be  allusion  to  the  fre- 
quent admonition  in  the  Law  to  Israel,  not  to  forget  the  Lord 
who  brought  him  up  out  of  the  land  of  Egypt.  '  See  Deut.  vi.  12. 
viii.  11,  14.  The  last  word  in  the  verse  before  us  is  the  passive 
participle  of  a  verb  which  means  to  treat,  and  commonly  to  treat 
well.  See  above  on  Ps.  vii.  5  (4. J  The  idea  here  conveyed  is 
that  of  treatment,  determined  by  the  context  to  be  kind  and  gra- 
cious treatment.  The  latitude  of  meaning  and  the  plural  form 
are  both  represented  in  the  English  word  dealings,  which,  though 
susceptible  of  either  application,  can,  in  this  connection,  only  have 
a  good  one. 


20  PSALM    CIII. 

3.  Forgiving  all  thy  guilt ,  healing  all  thy  sicknesses-  The  par- 
ticiples are  to  be  grammatically  construed  with  Jehovah  as  the 
object  of  the  praise  required,  and  assign  a  reason  for  the  requisi- 
tion, furnished  by  the  personal  experience  of  the  soul  itself.  The 
original  expression  is  still  more  definite,  each  participle  having 
the  article  prefixed,  the  (one)  forgiving,  the  (one)  healing.  See 
a  similar  construction  carried  out  still  further  in  Ps.  xviii.  33-35 
(32-34),  48-51  (47-50.)  The  last  word  in  the  verse  is  an  un- 
usual one  borrowed  from  Deut.  xxix.  21,  where  sicknesses  are 
ioined  with  plagues  or  strokes,  to  signify  calamities  considered  as 
•lenal  inflictions.  The  same  idea  is  expressed  in  other  words, 
Ex.  xvi.  26.  The  relation  of  the  clauses,  in  the  verse  before  us, 
may  be  that  of  cause  and  effect.  Forgiving  all  thy  guilt  and 
thereby  removing  all  the  misery  occasioned  by  it. 

4.  Redeeming  from  the  grave  thy  life,  crowning  thee  (with) 
mercy  and  compassions.  The  combination  of  the  article  and  par- 
ticiple is  the  same  as  in  v.  3,  the  (one)  redeeming,  t/ie  (one)  crown- 
ing.  The  continuation  of  the  sentence  in  this  form  keeps  the 
attention  fixed  upon  the  reasons  for  which,  or  the  characters  in 
which,  the  Lord  is  to  be  praised.  As  if  he  had  said,  Bless  him 
as  the  one  forgiving  thee  and  healing  thee,  redeeming  thee  and 
crowning  thee.  Redeeming  means  delivering,  but  with  a  strong 
implication  of  cost  and  risk.  For  the  twofold  sense  of  (rnr) 
the  word  translated  grave,  see  above,  on  Ps.  xvi.  10,  and  com- 
pare Ps.  xxx.  10  (9.)  The  peculiar  form  of  the  possessive  pro- 
noun, in  this  verse  and  the  one  before  it,  has  been  represented  as 
a  proof  of  later  date,  but  really  belongs  to  the  dialect  of  poetry, 
from  which,  in  all  languages,  certain  expressions  are  continually 
passing  into  that  of  common  life,  so  that  what  in  one  age  is  poet- 
ical is  in  the  next  colloquial,  and  seems  therefore  to  belong  to  the 
later  period  and  to  show  the  recent  date  of  any  composition  in 
which  it  occurs.  The  familiar  use  of  such  words  as  oftentimes, 
perchance,,  etc.  in  our  own  day  may  thus  be  used  hereafter  to  prove 


PSALM    CIII.  21 

the  writings  of  our  older  poets  spurious.  The  figure  of  crowning, 
-which  occurs  above  iu  Ps.  lxv.  12  (11),  suggests  the  ideas  of  dig- 
nity and  beauty,  while  the  absence  of  merit  in  the  object,  and  the 
sovereign  freeness  of  the  gift,  are  indicated  by  making  the  crown 
itself  a  crown  of  mercy  and  compassions.  The  last  word  in  He- 
brew is  expressive  of  the  warmest  and  tenderest  affections.  See 
above,  on  Ps.  xviii.  2  (1.)  xxv.  6.  xl.  12  (11.) 

5.  Filling  with  good  thy  soul — {then)  is  renewed,  like  the  eagle, 
thy  youth.     The  peculiar  construction  of  the  two  preceding  verses 
is  continued  through  the  first  clause  of  the  one  before  us,  and  then 
suddenly  abandoned.     Filling,  the  {one)  filling,  in  the  sense  of 
satisfying  or  abundantly  supplying,  but  without   the   accessory 
notion  of  satiety.      See  above,  on   Ps.  lxxxi.  17  (16.)  xci.   16. 
With  good,  literally  the  good,  by  way  of  eminence,  the  chief  good 
or  the  real  good.      Thy  soul  is  not  a  literal  translation  of  the  He- 
brew term,  which,  in  every  other  case  where  it  occurs,  means  or- 
nament or  decoration.     See  for  example  Ps.  xxxii.  9  (8.)     The 
translations  mouth,  life,  etc.  are  gratuitous  conjectures  from  the 
context.     The  best  explanation  is  that  furnished  by  the  analogous 
word  (-!ii3l)  honour,  glory,  which  is  sometimes  applied  to  the 
soul  as  the  nobler  part  of  man.     See  above,  on  Ps.  xvi.  9.     This 
explanation  is  confirmed  by  the  frequent  combination  of  the  noun 
soul  and  the  verb  to  satisfy.     See  above,  Ps.  Ixiii.  6  (5),  and 
below,  Ps.  cvii.  9,  and  compare  Isai.  lviii.   11.     It  is  also  sanc- 
tioned by  the  ancient  versions  ;  for  although  the  Targum  makes 
it  mean  old  age,  a  palpable  conjecture,  the  Septuagint  and  Vul- 
gate  have   desire   (irfidvtuluv,    desideriwm) ,   a   frequent  sense  of 
(BE>5)  soul  in   Hebrew,  and  Jerome  translates  it  literally,  orna- 
mentum.     The  word  then  is  introduced  into  the  translation  of  the 
second  clause,  in  order  to  retain  the  Hebrew  collocation,  which  is 
not  without  its  emphasis.     Is  renewed,  or  retaining  the  reflexive 
form  of  the  original,  renews  itself.     The  supposed  allusion  in  this 
clause  to  a  fabulous  or  real  renovation  of  the  eagle  in  its  old  age, 


22  PSALM    CIII. 

rests  upon  a  misconception  of  the  language,  as  the  only  point  of 
comparison  with  the  eagle  is  its  strength  and  vigour,  as  in  2  Sam. 
i.  23.  Isai.  xl.  31,  and  the  whole  verse  may  be  paraphrased  as 
follows.  '  So  completely  does  his  bounty  feed  thy  strength,  that 
even  in  old  age  thou  growest  young  again,  and  soarest  like  an 
ea^le.' 

6.  Doing  righteousnesses  (is)  Jehovah,  and  judgments  for  all 
oppressed.  Thus  far  the  reasons  urged  for  praising  God  were  per- 
sonal, i.  c.  derived  from  individual  experience.  With  these,  from 
the  very  constitution  of  our  nature,  all  our  grateful  exercises  must 
begin.  But  if  genuine  they  do  not  stop  there,  as  the  Psalmist,  at 
this  point,  ascends  from  private  causes  of  thanksgiving  to  more 
general  views  of  God's  administration,  as  a  basis  for  the  universal 
call  with  which  the  psalm  concludes.  The  connection  here  may 
thus  be  stated.  (  Such  have  been  the  Lord's  compassions  to  my- 
self, but  these  are  only  samples  of  his  goodness.  He  is  not  only 
merciful  to  me,  but  to  all  who  are  oppressed,  and  to  deliver  whom 
he  executes  his  iudgments.'  There  is  no  contrast  here  intended 
between  mercy  and  justice,  with  respect  to  different  objects  of  the 
Lord's  compassion.  The  meaning  is,  that  man's  injustice  is  re- 
dressed by  God's  mercy.  The  redemption  of  his  people  is  often 
represented  as  coincident  wtth  the  condign  punishment  of  their 
oppressors.  Compare  my  note  on  Isai.  i.  27.  Doing,  i.  e.  prac- 
tising in  general,  and  executing  in  particular  cases.  The  partici- 
ple {doing)  signifies  habitual  and  constant  action  ;  the  plural  form 
{righteousnesses)  completeness  and  variety,  adapted  to  all  possible 
emergencies.  Judgments,  as  usual,  denotes  judicial  acts,  as  dis 
tinguished  from  mere  attributes  or  principles. 

7.  lie  malces  known  his  ways  to  Moses,  to  the  children  of  Israel 
his  (mighty)  deeds.  The  general  statement  of  the  fact  in  the 
preceding  verse  is  now  followed  by  the  great  historical  example 
furnished  in  Jehovah's  dealings  with  his  people.     This  serves, 


PSALM    CIII.  23 

not  only  to  illustrate  what  was  said  before,  but  to  show  that  it 
was  not  a  mere  vague  declaration  of  what  God  will  do  to  all  men, 
but  a  definite  assertion  of  his  purpose  and  his  practice  with  re- 
spect to  his  own  people.  All  the  oppressed,  to  whom  he  grants 
or  promises  deliverance,  are  not  mankind  in  general,  without  dis- 
tinction cr  exception,  but  his  own  people  when  in  that  condition. 
The  first  clause  contains  an  obvious  allusion  to  the  prayer  of 
Moses,  as  recorded  by  himself,  Ex.  xxxiii.  13,  from  which  pas- 
sage it  appears,  that  the  ways  of  God,  which  he  desired  to  know, 
were  his  modes  of  dealing  with  his  people,  or  the  course  of  hi3 
dispensations  towards  them.  See  above,  on  Ps.  xxv.  4.  lxvii. 
3  (2.)  The  knowledge  thus  imparted  was  experimental  or  af- 
forded by  experience.  The  parallelism  between  Moses  and  the 
Children  of  Israel  shows  that  the  latter  were  represented  by  the 
former.  The  last  Hebrew  word  is  one  constantly  applied  to 
God's  exploits  or  mighty  deeds  in  behalf  of  Israel.  See  above, 
on  Ps.  ix.  12  (11.)  lxxviii.  11. 

8.  Compassionate  and  gracious  (is)  Jehovah,  slow  to  anger,  and 
rich  in  mercy.  See  above,  on  Ps.  lxxvii.  10  (9.)  lxxviii.  38. 
lxxxvi.  15,  in  all  which  cases,  as  in  this,  the  terms  of  the  de- 
scription are  borrowed  from  Ex.  xxxiv.  6.  There  is  here  an 
evident  progression  in  the  thought.  Not  only  is  God  good  to  me, 
but  to  all  his  people  in  distress ;  not  only  did  he  prove  this  to 
Moses  and  to  Israel  by  saving  them  from  Pharoah  and  their  other 
enemies,  but  by  bearing  with  their  own  offences.  The  previous 
context  might  have  seemed  to  concede  innocence,  if  not  merit,  to 
God's  people,  as  the  object  of  his  kind  regard ;  but  they  are  here 
exhibited  as  sinners,  needing  his  forbearance  and  forgiveness. 

9.  Not  to  perpetuity  will  he  strive,  and  not  to  eternity  retain 
(his  anger.J  This  of  course  implies  that  he  is  sometimes  angry, 
even  with  his  people,  and  sometimes  strives  in  opposition  to  their 
strivings  against  him.     But  as  he  is  always  in  the  right,  and  they 


24  PSALM    CIII. 

arc  always  in  the  wrong,  it  is  a  signal  proof  of  the  divine  com- 
passion, that  he  does  not  strive  and  is  not  wroth  forever.  The 
first  clause  is  closely  copied  by  Isaiah  (lvii.  16.)  The  second  is 
itself  derived  from  Lev.  xix.  18,  where  we  find  a  verb  meaning  to 
retain  or  reserve  used  absolutely  in  the  sense  of  harbouring  a 
grudge  or  cherishing  a  secret  spite.  This  remarkable  form  of 
expression  is  copied  in  the  case  before  us  and  in  Nah.  i.  2.  Jer. 
iii.  5,  12.  The  original  passage  is  a  prohibition,  in  obeying  which 
the  Lord,  as  it  were,  here  sets  his  people  an  example.  Compare 
Matt.  v.  48.  1  Cor.  xi.  1.  Eph.  v.  1. 

10.  Not  according  to  our  sins  has  he  done  to  us,  and  not  ac- 
cording to  onr  iniquities  has  he  dealt  with  us.  That  the  people 
stood  in  need  of  the  divine  forbearance,  is  now  still  more  dis- 
tinctly intimated.  The  last  verb  is  the  one  of  which  the  participle 
occurs  in  v.  2,  and  might  here  be  rendered,  with  still  closer  ad- 
herence to  the  strict  sense  of  the  Hebrew  preposition,  has  he  be- 
stowed upon  us.  See  the  same  construction  in  the  Hebrew  of 
Ps.  xiii.  6.  cxvi.  7.  cxlii.  8  (7.)  The  past  tense  has  reference  to 
the  previous  history  of  Israel  as  a  nation,  but  involves  the  state- 
ment of  a  general  truth.  At  the  end  of  the  verse,  we  may  sup- 
pose it  to  be  tacitly  added :  as  he  might  have  done,  not  only  in 
strict  justice,  but  in  execution  of  his  express  threatening,  Lev. 
xxvi.  21. 

11,  For  as  the  heavens  are  high  above  the  earth,  mighty  is  his 
mercy  above  those  that  fear  him.  The  Hebrew  preposition  is  the 
bame  in  both  clauses,  and  cannot  be  varied  in  translation  without 
weakening  the  sentence.  In  the  last  clause  it  sujjo-ests  the  ideaa 
of  descent  from  above,  superior  power,  and  protection,  in  ad- 
dition to  that  of  mere  relation  or  direction,  which  is  all  that  is 
conveyed  by  the  translation  to  or  towards.  The  force  of  the 
original  is  likewise  impaired  by  substituting  great  for  strong  or 
mighty.     The  idea  meant  to  be  conveyed  is  not  that  of  mere 


PSALM    CIII. 


25 


extent  but  of  efficiency.  The  literal  meaning  of  the  first  words 
is,  like  the  height  of  the  heavens,  or  like  their  being  high.  His 
fearers,  or  those  fearing  him,  is  a  common  description  of  the 
righteous  or  God's  people,  who  are  more  particularly  character- 
ized in  v.  18. 

12.  As  far  as  the  east  is  from  the  west,  he  hath  put  far  from  us 
our  transgressions.  The  form  of  expression  at  the  beginning  is 
the  same  as  in  v.  11,  like  the  distance  of  the  east,  or  like  its  being 
far.  The  Hebrew  words  for  east  and  west,  according  to  their 
etymology,  denote  the  place  of  sunrise  and  the  place  of  evening. 
Put  far  from  us,  as  no  longer  having  anything  to  do  with  us,  a 
figure  which  suggests  the  idea  both  of  pardon  and  renewal,  justifi- 
cation and  sanctification. 

13.  As  a  father  has  compassion  on  (his)  children,  Jehovah  has 
compassion  on  his  fearers.  The  compound  phrase,  has  compassion, 
is  here  substituted  for  the  simple  verb  pity,  in  order  to  retain  the 
preposition  on,  which  follows  it  in  Hebrew,  and  also  because  the 
plural  form  compassions  was  necessarily  employed  in  v.  4  to  trans- 
late the  cognate  noun.  The  Hebrew  verb  is  peculiarly  appropri- 
ate in  speaking  of  parental  love.  See  above,  on  Ps.  xviii.  2 
(1.)  The  preterite  forms  represent  the  fact  alleged  as  one  already 
known  and  well  attested  by  experience. 

14.  For  he  knows  our  frame,  mindful  that  dust  (are)  we.  The 
fragility  of  man  is  here  again  assigned  as  a  ground  of  the  divine 
compassion.  See  above,  on  Ps.  lxxviii.  39.  lxxxix.  48  (47.) 
Frame,  formation,  constitution,  or  as  we  say  familiarly  in  Eng- 
lish, our  make,  our  build.  The  Hebrew  noun  is  derived  from  the 
verb  used  in  Ps.  xciv.  9,  and  may  therefore  be  intended  to  suggest 
the  same  idea  that  is  there  expressed.  He  who  formed  us  knows 
of  course  how  we  are  formed.     The  same  noun  is  applied  to  the 

moral  constitution,  Gen.  vi.  5,  viii.  21,  Deut.  xxxi.  21.     The  word 
vol.   in.         2 


26  PSALM    CIII. 

translated  mindful  is,  in  form,  a  passive  participle,  (tai*-})  meaning 
remembered,  but  equivalent  in  use  to  the  active,  remembering,  or 
the  verbal  adjective  mindful,  just  as  the  like  form  (nps)  trusted 
is  equivalent  to  trusting,  Ps.  cxii.  7,  the  English  rejoiced  to  re- 
joicings etc.  We  are  dust,  i.  e.  made  of  it,  and  tending  to  it 
Compare  Gen.  ii.  7,  iii,  19,  Ps.  xc  3. 

15.  (As  for)  man,  his  days  {are)  Me  the  grass  ;  like  the  blossom 
of  the  field,  so  he  blossoms.  As  the  precediug  verse  expresses  the 
fragility  of  man  by  referring  to  his  origin  and  end,  so  this  verse 
does  the  same  by  a  familiar  but  beautiful  comparison,  borrowed 
from  Ps.  xc.  6,  and  repeated  in  Isai.  xl.  6 — S.  Job  xiv.  2.  The 
very  name  here  given  to  the  race  is  one  denoting  frailty  and  in- 
firmity.    See  above,  on  Ps.  viii.  5  (4.) 

16.  For  a  breath  passes  over  him  and  he  is  not,  and  no  more 
shall  his  place  know  him.  The  pronouns  may,  with  equal  gram- 
matical correctness,  be  referred  to  the  grass  and  rendered  it,  its. 
The  primary  meaning  of  the  first  noun  (breath)  is,  in  this  con- 
nection, stronger  "than  the  secondary  (wind.)  The  wind  may  be 
a  whirlwind ;  but  to  say  that  a  mere  breath  is  sufficient  to  de- 
stroy one  is  the  strongest  possible  expression  of  fragility.  That 
the  wind  is  called  the  breath  of  God,  as  the  thunder  is  his  voice, 
is  a  striking  and  poetical  but  needless  supposition.  He  is  not  or 
no  more,  there  is  none  of  him,  no  such  thing  or  person.  See 
above,  on  Ps.  xxxvii.  10.  With  the  first  clause  compare  Isai. 
xl.  7  ;  with  the  second,  Job  vii.  10.  The  last  verb  means  to 
recognize  or  know  again,  as  in  Ps.  cxlii.  5  (4),  and  the  whole 
clause,  that  death  makes  men  strangers  to  the  objects  with  which 
they  have  been  most  familiar. 

17.  And  the  mercy  of  Jehovah  (is)  from  eternity  even  to 
eternity  upon  those  fearing  him,  and  his  righteousness  to  children's 
children.     Having  carried  the  description  of  man's  frailty  to  the 


PSALM    CIII.  27 

furthest'  point,  the  Psalmist  suddenly  contrasts  with  it  God's 
everlasting  mercy.  The  use  of  the  simple  copulative  and,  in 
such  a  marked  antithesis,  where  but  might  to  us  seem  indispens- 
able, is  one  of  the  most  striking  and  familiar  Hebrew  idioms. 
Upon  those  fearing  him  suggests  the  idea  of  a  gift  from  above. 
To  children 's  children  simply  means  given  (or  belonging  J  to 
them.  Unless  we  make  the  last  clause  a  threatening  of  hereditary 
vengeance  to  the  wicked,  his  righteousness  can  only  mean  his 
rectitude,  including  his  veracity  and  faithfulness  in  exercising 
covenanted  mercy.      Children's  children,  literally,  sons  of  sons. 

IS.  To  the  keepers  of  his  covenant,  and  to  the  rememberers  of  his 
laws,  to  do  them.  This  is  the  necessary  qualification  of  a  pro- 
mise which  mio-ht  otherwise  have  seemed  too  absolute.  Even  to 
the  descendants  of  those  fearing  him  the  promise  availed  nothing, 
unless  they  themselves  were  faithful  to  his  covenant  and  obedient 
to  his  law.  The  last  words  {to  do  them)  show  that  the  remeni 
brance  of  the  law  required  was  not  merely  intellectual  but  practi 
cal  and  tending  to  obedience. 

19.  Jehovah  in  the  heavens  has  fixed  his  throne,  and  his  king" 
dom  over  all  rules.  Not  only  is  he  infinitely  merciful  and  faith- 
ful, but  a  universal  and  almighty  sovereign,  no  less  able  than 
willing  to  fulfil  his  promises  and  execute  his  purposes  of  mercy. 
The  word  translated  fixed,  like  its  English  representative,  sug- 
gests the  two  ideas  of  preparing  and  establishing.  The  same 
combination  with  throne  occurs  above,  Ps.  ix.  8  (7.)  See  also 
Ps.  xi.  4.  xlvii.  9  (8.)  Over  all ;  the  original  expression  is  still 
stronger,  over  the  whole,  the  universe,  to  nuv.  The  same  phrase 
is  applied  to  the  entire  human  race,  Ps.  xiv.  3.  The  past  tens8 
of  the  last  verb  represents  this  unlimited  dominion  as  already 
established  or  revealed.  The  future  would  have  made  its  ulterior 
continuance  the  prominent  idea. 


28  PSALM    CIII. 

20.  Bless  Jehovah,  ye  his  angels,  mighty  in  strength,  doing  his 
word,  (so  as)  to  listen  to  the  voice  of  his  word.  Haying  finished 
his  assertion  of  God's  claims  to  universal  praise,  the  Psalmist 
resumes  the  tone  of  exhortation  with  which  he  began.  His  appeal, 
however,  is  no  longer  to  his  own  soul,  but  to  the  hosts  of  heaven, 
the  noblest  of  God's  creatures,  the  highest  order  of  finite  intel- 
ligences. Mighty  in  strength,  more  exactly,  mighty  (ones)  of 
strength,  or,  as  the  first  word  is  applied  as  a  substantive  to 
warriors  or  conquerors,  heroes  of  strength  or  mighty  heroes.  See 
above,  on  Ps.  xxiv.  8.  lxxviii.  25.  The  construction  in  the  last 
clause  is  obscure.  The  infinitive  may  here  have  the  force  of  a 
gerund,  audiendo,  auscultando,  by  listening  to  the  voice  of  his 
word,  or,  as  in  Ps.  lxxviii.  18,  it  may  denote  the  extent  or  the 
effect  of  their  obedience,  so  as  to  hearken,  or  so  that  they  hearken, 
i.  e.  listen  for  the  faintest  intimation  of  his  will.  The  expression 
hearken  to  his  voice,  as  thus  applied,  is  a  Mosaic  one.  See  Deut. 
xxvi.  17.  xxx.  20. 

21.  Bless  Jehovah,  ye  his  hosts,  his  ministers,  the  doers  of  his 
will.  As  the  word  hosts  is  applied  both  to  the  angels  and  the 
heavenly  bodies  (see  above,  on  Ps.  xxiv.  10),  some  interpreters, 
in  order  to  relieve  this  verse  of  a  tautology,  suppose  it  to  relate  to 
the  heavenly  hosts  in  one  sense,  as  the  preceding  verso  does  in 
another.  In  the  same  way  they  account  for  the  change  of  ex- 
pression in  the  last  clause.  Only  intelligent  creatures  can  be 
literally  said  to  listen  for  God's  word  and  to  obey  it ;  but  even 
the  inanimate  creation  may  be  said,  without  a  metaphor,  to  exe- 
cute his  will.     This  last  phrase  occurs  also  in  Ps.  xl.  9  (8.) 

22.  Bless  ye  Jehovah,  all  his  icorks,  in  all  places  of  his  realm  ; 
bless  thou,  oh  my  soul,  Jehovah!  The  angels  and  heavenly  bodies, 
with  men  and  every  other  creature,  are  now  summed  up  in  the 
comprehensive  phrase,  all  his  icorks,  i.  e.  all  that  he  has  made, 
all  creatures,   and   invited  to  bless  God,  which   invitation    the 


PSALM   CIV.  29 

Psalmist  then  addresses  once  more  to  himself,  and  thus,  by  a 
beautiful  transition,  brings  us  back  to  the  point  from  which  we 
started. 


PSALM    CIV. 

We  have  here  another  of  those  psalms,  in  which  the  hopes  of 
God's  people  are  excited  and  their  faith  strengthened  by  a  view 
of  the  authority  and  providential  care  which  he  exercises  over  the 
creation.  The  sum  of  the  whole  psalm  is  contained  in  the  first 
verse,  and  its  application  indicated  in  the  last.  Here,  as  in  Ps. 
viii,  xix,  xxix,  lxv,  the  description  of  God's  glory,  as  exhibited  in 
nature,  is  entirely  subservient  to  a  moral  and  religious  purpose, 
and  the  psalm  is  therefore  fully  entitled  to  a  place  in  the  collec- 
tion, and  adapted  to  the  permanent  use  of  the  church.  The  ar 
rangement  of  the  psalm  is  founded  on  the  history  of  the  creation, 
but  with  such  variations  as  were  suited  to  the  writer's  purpose. 
After  a  general  statement  of  this  purpose,  v.  1,  the  Psalmist 
traces  the  creative  and  providential  agency  of  God  in  the  works  of 
the  first  and  second  day,  vs.  2 — 5,  then  in  that  of  the  third,  vs. 
6 — 18,  then  in  that  of  the  fourth,  vs.  19 — 23,  then  in  that  of  the 
fifth,  vs.  24 — 26,  with  an  allusion  to  the  rest  of  the  seventh  day 
in  v.  31.  The  psalm  closes  with  a  summary  statement  of  the  de- 
pendence of  all  living  creatures  upon  God's  care  and  bounty,  vs. 
27 — 32,  a  resolution  to  glorify  him  accordingly,  vs.  33 — 34,  and 
a  pregnant  inference,  that  they  who  arc  under  such  protection 
have  nothing  to  fear  from  human  enemies,  v.  35.  According  to 
Hengstenberg,  this  and  the  two  next  psalms  compose  a  trilogy. 


30  PSALM    CIV. 

added  to  the  Davidic  one  immediately  preceding  (Ps.  ci — ciii) 
about  the  time  of  the  Babylonish  exile.  This  hypothesis,  he 
thinks,  accounts  for  the  occurrence  of  Davidic  psalms  in  this  part 
of  the  Psalter,  which  would  otherwise  have  found  their  place 
anions  the  Psalms  of  David  in  the  first  division  of  the  book. 
But  having  been  made  the  basis  or  the  nucleus  of  later  compo- 
sitions, they  were  naturally  placed  with  these  in  their  proper 
chronological  position. 

1.  Bless ,  oh  my  soul,  Jehovah  !  Oh  Jehovah,  my  God,  thou  art 
great  exceedingly  ;  honour  and  majesty  hast  'thou  put  on.  The 
resemblance  of  the  first  clause  to  Ps.  ciii.  1  shows  the  designed  con- 
nection of  the  two  psalms.  The  remainder  of  the  verse  is  a  kind  of 
response  to  this  invocation,  and  contains,  as  it  were,  the  words  in 
which  his  soul  does  actually  bless  God.  At  the  same  time  it  ex- 
hibits in  advance  the  sum  and  substance  of  the  whole  composition, 
the  design  of  which  is  to  describe  the  dories  of  creation  and 
providence  as  the  royal  robe  of  the  divine  sovereign.  Compare 
Ps.  xlv.  4  (3.)  xciii.  1.  xcvi.  6.  Job  xl.  10.  Isai.  li.  9. 

2.  Wearing  light  like  a  roue,  spreading  heaven  like  a  curtain. 
In  carrying  out  the  idea  summarily  stated  in  the  first  verse,  he 
begins  where  the  cosmogony  in  Genesis  begins,  with  the  light  and 
the  firmament,  not  the  act  of  their  creation,  but  their  use,  as  the 
Creator's  robe  and  curtain.  It  follows  of  course  that  light  and 
heaven  must  be  taken  in  their  popular  and  ordinary  sense,  and 
not  as  denoting  the  heaven  of  heavens  and  the  light  inaccessible 
in  which  he  is  elsewhere  represented  as  dwelling.  The  definite 
forms  of  the  original,  the  robe,  the  curtain,  as  contrasted  with  the 
vaguer  forms,  light,  heaven,  may  be  intended  to  suggest  the  idea 
of  the  robe  and  curtain  known  and  used  in  common  life,  which  man 
puts  on  and  stretches  out  with  perfect  ease,  but  not  more  easily 
than  God  puts  on  the  light  and  stretches  out  the  sky.  Compare 
Gen  i.  6.  Isai.  xl.  22.  Job.  ix.  8. 


PSALM    CIV.  31 

3.  Framing  with  wale?'  his  halls  ;  making  clouds  his  convey- 
ance ;  moving  on  wings  of  the  wind.  The  first  word  means 
laying  beams  or  rafters.  The  next  phrase  may  either  mean  in 
or  with  water.  The  first  is  more  obvious,  the  last  more  striking, 
as  it  represents  a  solid  building,  made  of  a  liquid  or  fluid  ma- 
terial. In  the  other  case  the  waters  meant  are  those  above  the 
firmament.  See  Gen.  i.  6,  7.  Ps.  xviii.  12  (11J,  where  the  clouds 
and  the  wings  of  the  wind  are  also  mentioned  in  the  same  con- 
nection. The  word  translated  halls  denotes  the  highest  room  of 
an  oriental  house,  which  is  frequently  the  largest.  Hence  the 
frequent  mention,  in  the  New  Testament,  of  the  vtiequjov  as  a 
place  of  assembly.  Making,  literally,  setting,  placing.  Chariot 
is  too  specific  a  translation  of  the  Hebrew  word,  which  means 
anything  on  which  a  person  rides.  The  preposterous  figure  of 
walking  on  wings  belongs  entirely  to  the  versions,  ancient  and 
modern.  The  Hebrew  word,  though  often  so  applied,  is  a 
generic  one,  denoting  all  progressive  movement,  and  nearly 
equivalent  to  our  word  going,  which  is  not  so  agreeable,  however, 
in  this  place,  to  English  usage,  as  the  more  general  and  poetical 
term  moving.     See  above,  on  Ps.  xviii.  11  (10.) 

4.  Making  his  angels  winds,  his  ministers  flaming  fire.  Ac- 
cording to  the  simplest  and  most  obvious  construction  of  this 
verse,  it  can  only  mean  that  G-od  makes  his  angels  or  ministering 
spirits  swift  and  ardent  in  his  service.  But  such  a  statement 
would  be  wholly  out  of  place  in  a  psalm,  the  rest  of  which  relates 
exclusively  to  the  material  creation.  The  best  interpreters  are 
therefore  of  opinion  that  angels  and  ministers  are  predicates  not 
subjects,  or  in  other  words,  that  the  idea  meant  to  be  conveyed  is, 
that  he  makes  the  winds  his  messengers  or  ano-els,  and  the  flam- 
ing  fire  his  minister  or  servant.  This  agrees  exactly  with  the 
previous  declaration  that  he  makes  the  clouds  his  chariot  or  con- 
veyance, and  moves  upon  the  wings  of  the  wind.  It  may  seem, 
however,  to  be  inconsistent  with  the  use  made  of  the  passage  in 


32  PSALM    CIV. 

Heb.  1.  7,  as  a  proof  that  the  angels  are  inferior  to  the  Son  of 
God.  But  how  could  this  inferiority  he  proved  by  the  fact  that 
the  angels  are  spirits,  or  even  wind  and  fire  ?  The  latter  cannot 
be  literally  true,  and  if  metaphorical,  can  only  mean  that  they 
are  swift  and  ardent  in  God's  service,  which  they  might  be  and 
yet  equal  to  the  Son  in  nature,  who,  considered  as  a  messenger 
or  agent  of  the  Father,  exhibits  precisely  the  same  qualities. 
The  truth  is  that  the  passage,  as  thus  understood,  is  perfectly 
irrelevant  and  useless  to  the  argument,  and  therefore  that  this 
mode  of  explaining  it  is  not  entitled  to  the  preference,  what- 
ever difficulties  may  attend  the  other.  Let  it  be  observed,  too, 
that  the  Septuagint  version,  which  is  quoted  in  Heb.  i.  7,  is  an 
exact  transcript  of  the  Hebrew,  both  as  to  the  sense  and  colloca- 
tion of  the  words,  so  that  if  the  original  admits  of  a  different  con- 
struction, it  may  be  extended  to  the  version  likewise.  The  most 
satisfactory  conclusion  is,  that  the  words  are  not  quoted  as  an 
argument  or  proof  of  the  inferiority  of  angels,  but  merely  as  a 
striking  yet  familiar  form  of  words  in  which  to  clothe  the  writer's 
own  idea,  which  is  this,  that  angels  are  mere  messengers  and 
ministers,  and  as  such  may  be  classed  with  the  material  agencies 
which  God  employs  in  execution  of  his  purpose.  The  wind  and 
the  liditnino;  are  God's  ans-els  and  his  ministers,  and  are  ex- 
pressly  so  described  in  the  Old  Testament ;  but  they  are  nevei 
called  his  sons,  much  less  addressed  directly  as  the  sovereign, 
eternal,  righteous,  ever-blessed  God.  Nor  are  the  ministering 
spirits,  who  share  with  these  material  agencies  the  character  of 
messengers  and  servants,  ever  so  described  or  so  addressed.  By 
thus  supplying  the  suppressed  links  of  the  chain  of  argument,  the 
verse  before  us,  in  the  only  sense  of  which  the  context  really  ad- 
mits, will  be  found  not  only  as  appropriate  as  the  other  to  the 
purpose  for  which  it  is  quoted  in  the  New  Testament,  but  incom- 
parably more  so. 

5.  Tie  founded  the  earth  on  its  bases ;  it  shall  not  be  moved  for* 


PSALM    CIV.  33 

ever  and  ever.  The  idea  of  bases  is  rather  suggested  by  the  con- 
text, and  especially  the  verb  founded,  than  expressed  by  the 
Hebrew  noun  itself,  which  properly  means  places,  or  more  specifi- 
cally, fixed  and  settled  places.  See  above,  on  Ps.  lxxxix.  15  (14.) 
xcvii.  2,  and  with  the  whole  verse  compare  Ps.  lxxviii.  69.  lxxxix. 
12  (11.)  cii.  26  (25J 

6.  (With)  the  deep,  like  a  garment,  thou  didst  cover  it ;  above 
the  mountains  stand  the  waters.  Next  in  importance  to  the  separ- 
ation of  the  land  and  water  in  the  beginning  (Gen.  i.  "9,  10), 
was  the  temporary  confounding  of  the  two  in  the  universal 
deluge  (Gen.  vii.  19,  20),  which  the  Psalmist  therefore  here  con- 
nects with  the  creation,  as  equally  demonstrative  of  almighty 
power,  and  also  for  the  purpose  of  founding  on  this  seeming  vio- 
lation of  the  promise  in  the  last  clause  of  v.  5,  a  still  more 
solemn  repetition  of  it.  The  grammatical  objection  that  the 
pronoun  in  the  phrase  didst  cover  it  is  masculine,  and  cannot 
therefore  refer  to  earth  which  is  feminine,  is  easily  removed  by  a 
reference  to  the  general  license  of  the  Hebrew  syntax  with  re- 
spect to  genders,  and  the  idiomatic  tendency  to  use  the  mascu- 
line, not  as  a  distinctive  but  as  a  generic  form,  in  cases  where  the 
subject  is  sufficiently  indicated  by  the  context.  There  are  more- 
over several  clear  examples  of  the  masculine  construction  of  this 
very  noun  (f1]?*)  besides  those  in  which  earth  or  land  is  put  for 
its  inhabitants.  See  e.  g.  Gen.  xiii.  6.  Isai.  ix.  18.  The  allu- 
sion in  the  last  clause  to  Gen.  vii.  19,  20,  is  too  plain  to  be  mis 
taken. 

7.  At  thy  rebuke  they  flee,  at  the  voice  of  thy  thunder  they  hasten 
away.  The  same  power  that  produced  the  deluge  put  an  end  to 
it.     The  verbs  agree  with  waters  in  v-  6.      The  divine  command 

O 

that  they  should  cease  or  disappear  is  poetically  spoken  of  as  a 
rebuke.    See  above,  on  Ps.  xviii.  16  (15.)  lxxvi.  7  (6),  and  com- 
pare Isai.  1.  2.     The  Hebrew  particle  means  from,  denoting  both 
2* 


34  PSALM    CIV. 

the  time  and  cause  of  the  effect  described.  The  last  verb  is  a 
passive  meaning  strictly  to  be  panic-struck,  or  to  flee  in  conse- 
quence of  being  panic-struck.  See  above,  on  Ps.  xxxi.  23  (22.) 
xlviii.  6  (5.)  The  voice  of  thy  thunder  may  be  literally  under- 
stood to  mean  the  sound  of  thunder,  or,  according  to  a  well-known 
Hebrew  idiom,  thy  voice  of  thunder,  or  thy  thundering  voice. 

8.  They  go  up  mountains,  they  go  dozen  valleys,  to  this  place 
thou  hast  founded  for  them.  The  first  clause  is  a  beautiful  de- 
scription of  the  fluctuations  which  attend  the  subsidence  of 
swollen  waters,  not  only  in  the  case  of  Noah's  flood  (Gen.  viii. 
4 — 5)  to  which  the  words  relate  in  the  first  instance,  but  in  all 
other  cases,  where  the  same  rule  still  holds  good,  so  that  the 
verse,  by  an  insensible  transition,  founds  the  statement  of  a  gen- 
eral truth  on  that  of  a  particular  event.  The  use  of  the  de- 
monstrative (this)  is  highly  idiomatic.  The  original  construc- 
tion is,  to  a  place,  this  (which)  thou  hast  founded  for  them.  This 
form  of  expression  is  equivalent  to  pointing  with  the  hand,  and 
therefore  adds  not  a  little  to  the  graphic  vividness  of  the  descrip- 
tion. 

9.  A  hound  thou  didst  set,  they  shall  not  pass  over,  they  shall 
not  return  to  cover  the  earth.  This  grand  exception  to  the  law 
which  governs  the  relations  between  land  and  water  is  the  only 
one  to  be  permitted  or  expected.  The  limits  broken  were  re- 
newed with  an  assurance  that  henceforth  they  should  be  inviol- 
able. See  Gen.  ix.  15.  Besides  the  immediate  reference  to  the 
flood,  the  verse  contains  the  statement  of  a  general  fact  in  the 
economy  of  nature,  and  thus  furnishes  a  natural  transition  to  the 
similar  statements  of  the  next  verse. 

10.  Sending  springs  into  the  valleys ;  between  hills  they  go. 
The  participial  construction,  interrupted  by  the  parenthetical  ac- 
count of  the  flood,  is  here  resumed,  the  participle,  like  the  others, 


PSALM    CIV.  35 

agreeing  directly  with  Jehovah  understood,  as  the  (one)  sending, 
which  is  the  precise  form  of  the  original.  See  above,  on  Ps.  ciii. 
3 — 6.  Springs  or  fountains,  not  in  the  restricted  sense,  but 
comprehending  both  the  source  and  stream,  as  in  Joel  iv.  IS 
(iii.  18.)  The  word  translated  valleys  is  restricted  in  usage  to 
such  as  have  streams  Sowing  through  them.  The  last  word  is  the 
one  translated  walketh  by  the  English  Bible  in  v.  3  above,  but 
here  run,  although  walk  is  given  in  the  margin,  as  a  more  pre- 
cise and  literal  translation,  while  Jerome  inserts  it  in  his  text,  ut 
inter  medios  monies  ambulent. 

11.  They  water  every  least  of  the  field  ;  (at  them)  wild  asses 
quench  their  thirst.  The  subject  of  the  first  verb  is  still  the 
waters.  The  verb  itself  means  to  water,  in  the  sense  of  giving 
drink  to  animals,  though  sometimes  metaphorically  applied  to 
irrigation.  See  Gen.  ii.  10.  The  form  of  the  parallelism  in  this 
verse  is  peculiar,  although  not  uncommon  in  Hebrew  poetry,  the 
last  clause  containing  a  specification  of  the  general  statement  in 
the  first.  What  is  first  said  of  animals,  or  wild  ones  in  the  gen- 
eral, is  then  said  of  the  wild  ass  in  particular.  Quench,  literally, 
Ireak,  i.  e.  subdue,  assuage.  A  derivative  noun  is  applied  in 
Hebrew  to  corn  or  grain,  as  that  which  breaks  or  assuages  hunger, 
although  most  interpreters  and  lexicographers  suppose  a  reference 
to  the  literal  breaking  or  grinding  of  the  corn  itself. 

12.  Above  them  the  birds  of  heaven  dwell,  from  between  the 
branches  they  give  voice.  The  poetical  character  of  the  compo- 
sition is  in  nothing  more  obvious  than  in  these  minute  strokes  of 
exquisite  painting,  superadded  to  the  more  essential  parts  of  the 
description.  At  the  same  time,  these  are  not  to  be  regarded  as 
mere  lavish  or  gratuitous  embellishments,  since  the  Psalmist's 
purpose  is  to  celebrate  God's  wonderful  and  bountiful  provision 
for  his  living  creatures,  and  the  running  brooks  would  fail  to  an- 
swer  one  of  their  most  valuable  ends,  if  there  were  no  birds  to  give 


36  PSALM    CIV. 

voice  or  sins:  anions  the  branches  of  the  overhan<nn2:  trees.  The 
word  translated  birds  is  a  collective  answering  to  the  old  English 
fowl,  not  as  used  in  the  version  of  this  psalm,  where  it  is  plural, 
but  in  that  of  Gen.  i.  20,  22,  26,  28.  That  passage  furnishes  an 
explanation  of  the  phrase  fowl  (or  birds)  of  heaven,  in  the  fuller 
description  (Gen  i.  20),  fowl  that  may  fly  above  the  earth  in  the 
open  firmament  of  heaven,  i.  e.  through  the  air,  across  the  face  of 
the  expanse  or  visible  heaven. 

*  13.  Watering  mountains  from  his  upper  rooms — frcm  the  fruit 
of  thy  works  is  the  earth  filled.  He  still  returns  to  God  as  the 
author  of  these  merciful  provisions,  and  represents  him,  by  a 
beautiful  figure,  as  pouring  this  abundant  supply  of  water  from 
his  upper  rooms ,  the  same  word  that  was  rendered  halls  in  v.  3  ; 
but  here  the  connection  seems  to  require  that  its  precise  etymo- 
logical import  should  be  prominent.  The  fruit  of  thy  works,  the 
result  or  product  of  thy  creative  energy.  Filled,  not  in  the  sense 
of  being  occupied,  which  would  require  a  different  Hebrew  verb, 
but  in  that  of  being  abundantly  supplied  or  saturated.  See 
above,  on  Ps.  ciii.  5.  The  sudden  apostrophe  to  God  himself 
enhances  the  poetical  effect. 

14.  Causing  grass  to  grow  for  the  catth  and  herb  for  the 
culture  of  man,  (so  as)  to  bring  forth  bread  from  the  earth.  In 
this  verse  there  is  a  transition  from  God's  care  of  the  inferior  ani- 
mals to  his  care  of  man.  The  word  translated  herb  denotes  any 
green  plant  or  vegetable,  and  is  here  applied  to  such  as  constitute 
or  furnish  human  food.  The  common  version  of  the  next  words, 
for  the  service  of  man,  can  only  mean  for  his  benefit  or  use,  a 
sonse  not  belonging  to  the  Hebrew  word,  which,  as  well  as  its  verbal 
root,  is  applied  to  man's  servitude  or  bondage  as  a  tiller  of  the 
ground  (Gen.  iii.  17 — 19),  and  has  here  the  sense  of  husbandry 
->r  cultivation,  as  in  Ex.  i.  14.  Lev.  xxv.  39,  it  has  that  of  com- 


PSALM    CIV.  37 

pulsory  or  servile  labour.     The  infinitive  in  the  last  clause  indi- 
cates the  object  for  which  labour  is  imposed  on  man. 

15.  And  wine  gladdens  the  heart  of  man — (so  as)  to  make  his 
face  shine  more  than  oil — and  bread  the  heart  of  man  sustains. 
The  general  expression  at  the  end  of  v.  14  is  now  rendered  more 
specific  by  distinctly  mentioning  the  great  staples  of  production 
and  subsistence  in  the  Holy  Land.  The  only  doubt  is  whether 
two  or  three  are  mentioned.  The  text  of  the  English  Bible 
makes  oil  a  distinct  item  in  the  catalogue,  and  oil  to  make  his  face 
to  shine.  But  this  is  an  impossible  construction  of  the  Hebrew, 
in  which  the  infinitive  {to  make  shine)  bears  the  same  relation  to 
what  goes  before  as  the  infinitive  (to  bring  forth)  in  the  verse  pre- 
ceding, and  is  therefore  expressive  not  of  a  distinct  cause  and 
effect,  but  of  a  consequence  resulting  from  the  one  just  men- 
tioned. The  true  construction  is  given  in  the  margin  of  the 
English  Bible,  to  make  his  face  shine  with  oil,  or  more  than  oil. 
To  the  first  of  these  alternative  translations  it  may  be  objected 
that  wine  cannot  make  men's  faces  shine  with  oil,  unless  there  is 
allusion  to  the  festive  unctions  of  the  ancients,  which  however 
were  restricted  to  the  head.  The  other,  therefore,  seems  to  be 
the  true  sense,  in  which  oil  is  merely  mentioned  as  a  shining  sub- 
stance. The  description  of  food  as  sustaining  the  heart  is  very 
ancient.     See  Gen.  xviii.  5.  Judg.  xix.  8. 

16.  Full  are  the  trees  of  Jehovah;  the  cedars  of  Lebanon  which 
he  planted.  Full,  i.  e.  abundantly  supplied,  saturated  as  in  v.  13. 
The  English  versions  supply  sap  ;  but  the  idea  suggested  by  the 
context  is  the  more  general  one  of  moisture,  irrigation.  The 
mutual  relation  of  the  clauses  is  the  same  as  in  v.  11.  What  is 
first  said  of  trees,  or  of  the  noblest  trees,  in  general,  is  then  said 
of  the  cedars  in  particular.  The  trees  of  Jehovah,  like  the  cedars 
of  God  in  Ps.  lxxx.  11  (10),  are  those  which  he  has  planted 
(Num.  xxiv.  6),  those  which,  by  their  loftiness  or  fruitfulness  or 


38  PSALM    CIV. 

beauty,  bear  the  strongest  impress  of  their  Maker's  hand.  The 
cedars  of  Lebanon  are  often  mentioned  as  the  noblest  and  most 
famous  of  their  kind.     See  above,  on  Ps.  xxix.  5.  xcii.  13  (12.) 

17.  "Where  the  (small)  birds  nestle;  (as  to)  the  stork,  the 
cypresses  (arc)  her  house.  He  again  recurs  to  the  provision  made 
for  birds,  which  is  here  connected  with  the  trees,  as  it  is  in  v.  12. 
The  word  translated  birds  is  not  the  one  there  used,  but  the  same 
with  that  in  Ps.  lxxxiv.  4  (3.)  cii.  7,  where  it  is  commonly  trans- 
lated sparrow,  though  supposed  to  be  a  general  term  for  small 
birds,  so  called  from  their  chirping,  twittering  noise.  Here  it 
may  represent  the  smaller  and  the  stork  the  larger  class  of  birds. 
The  Hebrew  name  of  the  stork  means  merciful  or  pious,  and  is 
supposed  to  have  reference  to  the  natural  kindness  of  that  bird, 
both  to  its  parents  and  its  young.  Nestle  or  build  their  nests. 
The  choice  between  the  old  translation,  fir-trees,  and  the  new  one, 
cypresses,  is  exegctically  unimportant. 

18.  Mountains,  the  high  (ones),  are  for  the  loild-goats — rocks 
(are)  a  refuge  for  the  conies.  The  idea  seems  to  be,  that  even 
the  wildest  situations,  and  the  most  inaccessible  to  man,  afford 
shelter  and  subsistence  to  some  form  of  life,  and  are  therefore 
proofs  of  the  divine  benevolence  and  wisdom.  Of  the  names  of 
animals  here  mentioned,  the  first  occurs  also  in  the  book  of  Job 
(xxxix.  1)  ;  the  second  in  the  lists  of  unclean  beasts,  Lev.  xi.  5. 
Deut.  xiv.  7  ;  and  both  in  the  writings  of  Solomon,  Prov.  v.  19. 
xxx.  26.  Of  the  second,  various  explanations  have  been  given, 
but  none  of  them  more  probable  than  that  derived  from  the  rab- 
binical tradition.  Nor  is  the  question  of  the  slightest  exegetical 
importance,  since  the  only  peculiarities  involved  are  those  sug- 
gested by  the  text  itself,  to  wit,  that  the  animals  intended  must  be 
such  as  inhabit  rocks  and  mountains.  Some  supply  a  refuge  in  the 
first  clause  from  the  second  ;  but  a  better  sense  is  yielded  by  the 
simpler  construction,  they  belong  to  (or  are  intended  for)  the  wild 


PSALM    CIV.  39 

goats,  which  agrees  exactly  with  the  drift  of  the  whole  psalm  to 
show  that  all  parts  of  the  inanimate  creation  contribute  something 
to  the  comfort  of  the  living  sentient  creature. 

19.  He  made  the  moon  for  seasons;  the  sun  knows  his  setting. 
Even  the  heavenly  bodies  have  a  reference  to  man's  advantage. 
The  moon  is  a  measure  of  time,  and  the  sun  defines  the  period  of 
active  labor.  The  word  translated  seasons  is  the  plural  of  the  one 
translated  set  time  in  Ps.  lxxv.  3  (2.)  cii.  14,  and  the  same  that 
means  assemblies  in  Ps.  lxxiv.  4,  S.  It  is  here  put  for  all  divi- 
sions of  time,  including  the  succession  of  day  and  night,  to  which 
there  is  perhaps  a  special  reference,  as  in  the  other  clause,  where 
the  meaning  seems  to  be,  that  the  sun  knows  when  and  where  to 
set,  and  does  not  make  the  day,  with  its  attendant  toils,  perpetual. 
This  is  a  strong  poetical  description  of  an  obvious  and  familiar 
fact,  and  no  more  presupposes  a  particular  theory  or  system  of 
astronomy  than  the  similar  language  of  uninspired  poets  among 
ourselves. 

20.  Thou  makest  darkness  and  it  is  night ;  in  it  begins  to  move 
every  beast  of  the  forest.  The  first  verb  in  Hebrew  means  to  set 
or  place,  but  is  used  precisely  as  a  word  of  the  same  meaning  is 
in  v.  3.  Its  abbreviated  form  does  not  indicate  an  optative 
meaning,  but  is  substituted  for  the  full  form  by  poetic  license. 
It  is  night,  or  night  is,  night  begins  to  be.  The  same  inceptive 
meaning  is  expressed  in  the  translation  of  the  third  verb,  which 
denotes  animal  motion,  but  is  specially  applied  to  that  of  reptiles. 
The  idea  of  a  secret,  stealthy  motion,  as  suggested  by  the  com- 
mon version  (do  creep  forth),  can  hardly  be  intended,  as  the  con- 
text shows  the  main  idea  of  the  passage  to  be  this,  that  as  the 
day  affords  a  time  for  active  motion  to  mankind  and  to  domestic 
animals,  the  night  affords  a  like  time  for  the  wilder  beasts,  or 
beasts  of  the  forest,  an  expression  which  occurs  above,  in  Ps. 
I.  10 


40  PSALM    CIV. 

21.  The  young  lions  roaring  for  the  prey,  and  to  seek  from 
God  their  food.  By  translating  the  participle  and  infinitive  both 
as  presents,  the  common  version  makes  this  a  distinct  propo- 
sition. But  in  Hebrew  it  forms  part  of  the  preceding  sentence, 
and  contains  a  specification  of  the  general  statement  there  made. 
When  nio-ht  comes  on,  all  the  beasts  of  the  forest  are  aroused, 
and  among  the  rest  the  lion,  roaring  for  his  prey,  (is  roused)  to 
seek  his  food  from  God.  This  last  expression  implies  no  such 
purpose  on  the  lion's  part,  but  merely  that  he  seeks  what  can  only 
be  bestowed  by  an  almighty  being,  which  idea  is  suggested  by  the 
name  of  God  here  used. 

22.  The  sun  rises — they  are  gathered — and  in  their  dens  lie  down. 
The  first  clause  may  also  be  translated,  let  the  sun  rise,  they  are 
gathered,  or  paraphrased  in  more  accordance  with  our  idiom, 
when  the  win  rises  they  are  gathered  ;  but  neither  of  these  con- 
structions is  so  'striking  and  poetical  as  the  exact  version  first 
above  given.  Gathered,  i.  e.  called  in  from  their  wanderings  and 
dispersions.  The  word  translated  dens  means  abodes  or  homes, 
and  is  a  connate  form  to  that  in  Ps.  xc.  1 ;  but  the  form  here 
used  is  specially  applied  to  the  lairs  or  resting  places  of  wild 
beasts,  not  only  here  but  in  Am.  iii.  4.  The  last  verb  is  also 
one  appropriated  to  the  lying  down  of  animals.  See  above,  on 
Ps.  xxiii.  2.  The  construction  is  a  pregnant  one  :  they  lie  down 
to  (or  into)  their  dens,  i.  e.  go  into  them  and  lie  down. 

23.  Forth  goes  man  to  his  work,  and  to  his  labour  until  evening. 
This  verse  presents  the  day-scene  corresponding  to  the  night- 
scene  of  the  two  preceding  verses.  When  night  comes  on,  the 
beasts  of  the  forest  are  in  motion  ;  when  the  sun  appears,  they 
gather  to  their  lairs,  and  man  comes  forth  to  labour  until  evening, 
when  the  scene  is  shifted  as  before.  Leaving  out  of  view  all 
higher  claims  to  admiration  and  respect,  the  poetical  merit  of 


PSALM    CIV.  41 

this  whole  description  is  of  the  highest  order.     The  word  trans- 
lated labour  is  the  same  that  was  translated  culture  in  v.  14. 

24.  How  manifold  are  thy  works,  Jehovah;  all  of  them  in  wis- 
dom hast  thou  wrought  ;  full  is  the  earth  of  thy  riches.     The  first 
verb  in  Hebrew  strictly  means  are  many,  but  as  the  context  has 
respect  to   the  variety,  and  not  to  the  mere  number,  of  God's 
works,  the  sense  is  well  conveyed  by  the  term  used  in  the  English 
versions  {manifold.)      Works  and  wrought  represent  a  cognate 
verb  and  noun  in  Hebrew,  a  combination  which  adds  point  and  ani- 
mation to  the  sentence.     The  last  word  in  the  verse  is  derived  from 
a  verb  which  means  to  acquire,  either  by  creation  or  by  purchase. 
While  the  noun,  therefore,   strictly  denotes  acquisitions  or  pos- 
sessions, its  etymological  affinities   would   instantly   suggest   to 
every  Hebrew  reader  the  idea  of  creation,  as  the  ultimate  source 
of  these  possessions,  a  modification  of  the  thought  which  cannot 
be  conveyed  by  any  mere  translation. 

25.  Here  is  the  sea,   great  and  wide  on  all  hands;  there  are 

moving  things,  and  without  number,    small  animals  with  great. 

The  exclamation  or  reflection  in  the   preceding  verse  affords  a 

transition  to  the  survey  of  other  parts  of  the  creation,  not  included 

in  the  catalogue  before  recited,  yet  no  less  striking  in  themselves, 

and  as  proofs  or  illustrations  of  the  Maker's  wisdom.     Such  is  the 

sea,  or  here  for  instance  is  the  sea,  are  the  phrases  which  would 

probably  be  used  in  our  idiom,  to  introduce  the  first  example 

The  same  thing  was  probably  intended  by  the  Hebrew  phrase, 

this  (is)  the  sea,  as  if  the  speaker  at  the  same  time  pointed  to  it. 

See  above,  on  v.  8.    Wide  of  both  hands  is  another  idiomatic 

phrase  used  also  by  Moses  (G-en.  xxxiv.  21)  and  Isaiah  (xxxiii. 

21.)     It  obviously  means  stretching  out  in  all  directions.     The 

sense  of  hand,  as  thus  used,  is  the  same  as  in  the  English  phrase 

on  all  hands,  and  is  probably  derived  from  the  use  of  the  right 

and  left  hand  to  distinguish  position  or  direction.    Moving  things 


42  PSALM    CIV. 

is  here  used  to  translate  a  single  Hebrew  word  (-fa*)),  the  cognate 
noun  of  the  verb  employed  in  v.  20  to  denote  animal  motion. 
It  is  a j) plied  to  marine  animals,  as  here,  in  Gen.  i.  9.  Ps.  lxix. 
35  f34.)  The  use  of  the  word  leasts,  in  the  common  version  of 
the  last  clause,  is  not'  consistent  with  its  modern  usage,  which  re- 
stricts it  to  terrestial  quadrupeds. 

26.  There  the  shifts  go — Leviathan — this  (that)  thou  hast  formed 
to  play  therein.  While  the  ships  connect  the  sea  with  man's 
activity  and  interests,  Leviathan,  the  standing  representative  of 
aquatic  monsters,  may  be  here  put  for  the  population  of  the  sea 
itself.  To  play  therein,  as  in  his  native  element.  Compare  Job 
xl.  20.  The  idiomatic  use  of  this  is  like  that  in  v.  25.  The  word 
translated  go,  in  the  common  version  of  the  first  clause,  is  the 
same  that  was  rendered  walk  in  v.  3,  and  run  in  v.  10. 

27.  All  of  them  on  thee  rely,  to  give  their  food  in  its  season. 
The  all  of  them  obviously  relates  to  all  the  living  creatures 
previously  mentioned,  and  not  to  any  one  or  more  exclusively, 
the  proposition  being  no  less  true  of  men  than  brutes,  or  of  brutes 
than  men.  On  thee  rely  is  not  an  exact  translation  of  the  He- 
brew, which  indeed  does  not  admit  of  one,  because  it  combines  a 
verb  and  preposition  which  cannot  be  combined  in  English.  The 
form  of  the  original  is,  to  thee  wait,  expect,  or  hope,  the  verb  ex- 
pressing confidence,  the  particle  the  act  of  looking  towards  the 
object  thus  confided  in.  The  description  of  the  animals  as 
thus  expecting  their  supplies  from  God,  is  merely  the  poetical 
costume  in  which  the  Psalmist  clothes  the  fact,  that  they  are 
really,  although  unconsciously,  dependent  on  him.  In  precisely 
the  same  manner,  other  poets  represent  the  earth,  in  time  of 
drought,  as.  parched  with  thirst  and  longing  for  the  rain,  which 
expressions  no  sane  man  would  either  charge  with  falsehood,  or 
consider  as  implying  a   belief  in    the    conscious  personality   of 


PSALM    CIV.  43 

Earth      Compare  my  note  on  Isai.  xlii.  4.     In  its  season,  i.  c. 
when  they  need  it. 

2S.  Thou  giv est  to  them,  they  gather;  thou  openest  thy  hand, 
they  are  filled  {with)  food.  The  point  of  the  significant  anti- 
thesis is  this,  that  God  as  easily  bestows  as  they  receive.  He  has 
only  to  give,  they  have  only  to  gather.  He  has  but  to  open  his 
hand,  and  they  are  instantly  provided,  even  to  satiety.  Filled, 
satisfied,  abundantly  supplied,  as  in  v.  13.  The  verb  rendered 
gather  means  to  pick  up  or  collect  from  the  ground.  It  is 
used  in  the  history  of  the  manna  (Ex.  xvi.  1,  5,  16),  to  which 
there  is  obvious  allusion.  The  act-  of  gathering  from  the  ground 
seems  to  presuppose  a  previous  throwing  down  from  heaven 
The  common  version,  that  (meaning  what)  thou  givest  them  they 
gather,  weakens  the  sentence,  if  it  does  not  render  it  unmeaning 

29.  Thou  hidest  thy  face,  they  are  confounded  ;  thou  withdraw  est 
their  breath,  they  expire,  and  to  their  dust  return.  The  hiding  of 
God's  face  is  the  opposite  of  looking  with  a  favourable  aspect. 
See  above,  on  Ps.  xiii.  2(1.)  It  here  means  the  suspension  or 
withdrawing  of  the  various  benefits  before  described.  They  are 
troubled  is,  in  every  case,  a  feeble  version  of  one  of  the  strongest 
words  in  the  language,  which  has  been  already  more  than  once 
explained.  Even  confounded,  though  much  stronger,  does  not 
perfectly  convey  the  idea,  which  is  that  of  being  agitated,  terror- 
stricken,  or  convulsed.  See  above,  on  Ps.  ii.  5.  lxxviii,  33.  xc.  7. 
Their  breath,  the  vital  principle  imparted  by  the  Spirit  of  God 
(Gen.  ii.  7),  who  is  the  God  of  the  spirits  of  all  flesh,  i.  e.  the 
author  of  all  life  whatever.  See  Num.  xvi.  22.  xxvii.  16,  and 
compare  Heb.  xii.  9.  The  verb  expire  is  used  in  the  account  of 
the  destruction  of  all  living  creatures  by  the  flood,  Gen.  vii.  21, 
22,  to  which  there  is  no  doubt  allusion,  as  there  is  in  the  next 
clause  to  Gen.  iii.  19.     Compare  Ps.  xc.  3    ciii.  14.  Ecc.  xii.  7. 


44  PSALM    CIV. 

Their  dust,  their  own,  their  native  dust,  to   which  they  "belong, 
and  from  which  they  sprang. 

30.  Thou  sendest  thy  breath,  they  are  created,  and  thou  re- 
newest  the  face  of  the  earth.  The  absolute  power  of  God  over  the 
life  of  his  creatures  is  expressed  by  representing  him  as  annihil- 
ating and  creating  the  whole  race  at  pleasure,  by  a  breath.  With 
equal  correctness  we  might  read  thy  spirit,  but  thy  breath  is  more 
poetical,  and  therefore  better  suited  to  the  context  as  the  primary 
meaning,  though  the  spirit  be  really  intended.  They  are  created 
refers  the  effect  more  directly  to  God's  power  than  they  live  or 
they  revive  would  do.  In  the  last  clause  there  is  evident  allusion 
to  the  renovation  of  the  earth  desolated  by  the  flood,  and  the 
joyous  change  of  its  face  or  aspect  when  re-peopled. 

31.  Let  the  glory  of  Jehovah  be  forever  ;  let  Jehovah  rejoice  in 
his  works.  The  optative  form  of  the  first  verb  here  determines 
the  meaning  of  the  other.  It  would  also  be  grammatical,  though 
much  less  natural  in  this  connection,  to  regard  the  abbreviated 
form  of  the  first  verb  as  a  mere  poetic  license,  and  explain  both 
as  futures  proper.  The  glory  of  Jehovah  shall  be  to  eternity  ;  Je- 
hovah shall  rejoice  in  his  ivories.  The  grammatical  question  is  of 
less  importance,  because  one  of  these  senses  really  implies  the 
other.  The  wish  is  not  for  something  doubtful  but  infallibly  cer- 
tain, and  the  prediction  is  in  strict  accordance  with  the  wish 
of  him  who  utters  it.  In  this  verse  some  interpreters  suppose 
an  allusion  to  God's  satisfaction  in  his  own  work  of  creation 
when  he  rested  from  it  on  the  seventh  day.     See  Gen.  ii.  1,  2. 

32.  He  that  looks  at  the  earth  and  it  quakes,  touches  the  hills  and 
they  smoke.  There  is  something  in  the  form  of  this  verse  similar 
to  that  of  v.  2S.  God  has  only  to  look  at  the  earth  to  make  it 
quake.  He  has  only  to  touch  the  mountains  and  they  smoke. 
His  controlling  and  terrifying  acts  are  as  prompt  and  easy  as  his 


PSALM    CIV.  45 

acts  of  grace.  There  seems  to  be  a  reference  to  the  words  of 
Moses  in  describing  the  effects  of  the  theophany  at  Sinai,  when 
its  summit  smoked,  and  its  very  roots  or  bases  were  on  fire.  See 
Ex.  xix.  18.  Deut.  xxxii.  22.  To  those  familiar  with  the  con- 
stant use  of  mountains  as  a  symbol  of  great  monarchies,  this  verse 
would  necessarily  suggest  the  thought,  that  God's  power  over 
states  is  no  less  absolute  than  that  which  he  exercises  over  indi- 
viduals, or  over  the  inanimate  creation. 

33.  I. will  sing  to  Jehovah  while,  I  live,  I  will  make  music  to  my 
God  while  I  still  (exist.)  This  is  the  Psalmist's  conclusion  from  the 
view  which  he  has  taken,  with  respect  to  his  own  interest  and 
duty.  If  the  Lord  be  such  a  Grod  to  all  his  creatures,  then  I 
can  do  no  better  than  expend  the  remainder  of  my  life  in  praising 
him.  The  two  verbs  are  those  continually  joined  to  denote  vocal 
and  instrumental  praise.  The  closing  words  of  each  clause,  and 
especially  the  second,  have  a  highly  idiomatic  character.  The 
phrase  translated  while  I  live  means  literally  in  my  life  or  lives. 
The  corresponding  one  can  scarcely  be  translated,  as  it  is  com- 
posed of  the  preposition  in,  the  adverb  yet  or  still,  and  the  pro- 
noun of  the  first  person,  in  my  yet,  i.  e.  in  my  {being)  yet,  while  I 
still  am,  or  continue  to  exist. 

34.  Sweet  shall  be  of  him  my  meditation  ;  I  will  rejoice  in  Je- 
hovah. The  ancient  versions  and  the  Prayer  Book,  with  some  of 
the  best  interpreters,  put  an  optative  sense  upon  the  first  clause, 
may  my  thought  (or  speech)  be  acceptable  to  him.  In  favour  of 
this  interpretation  is  the  fact  that  a  synonymous  verb,  followed  by 
the  same  preposition  (^S)>  means  to  be  pleasing  to  a  person,  in  Ps. 
xvi.  6.  In  favour  of  the  other  is  the  want  of  anything  to  indi- 
cate a  wish,  and  the  parallelism  of  the  second  clause,  which  relates 
to  the  expression  of  his  own  feelings  towards  Jehovah,  not  to  the 
dispositions  of  Jehovah  towards  himself.  Thus  understood,  the 
whole  verse  completes  the  Psalmist's  practical   conclusion  from 


46  PSALM    CV. 

the  view  which  he  has  taken  of  God's  power,  wisdom,  and  good- 
ness, namely,  that  the  knowledge  and  possession  of  this  God  is 
happiness. 

35.  Consumed  are  sinners  from  the  earth,  and  (as  for)  wicked 
men,  they  are  no  more.  Bless,  oh  my  soul,  Jehovah.  Hallelujah  ! 
This  verse  has  no  perceptible  connexion,  either  with  the  verse 
immediately  before  it,  or  with  the  general  drift  of  the  whole 
psalm,  except  upon  the  supposition,  that  the  whole  psalm  was  in- 
tended to  derive,  from  the  view  of  God's  authoritative  *;are  over 
his  works,  an  encouraging  assurance  that  his  people  must  be  safe  ; 
that  he  who  feeds  and  shelters  the  inferior  animals,  and  makes 
provision  for  the  physical  necessities  of  men  in  general,  cannot 
fail  to  provide  for  the  security  and  happiness  of  those  whom  he 
has  set  apart  for  himself,  or  to  free  them  from  the  malice  of  those 
sinners  who  are  equally  the  enemies  of  God  and  of  his  people. 
The  psalm,  like  the  one  before  it,  closes  with  the  same  words 
which  began  it.  The  last  word,  Hallelujah  (praise  ye  Jali), 
occurs  here  for  the  first  time,  and  is  supposed  by  some  to  form 
no  part  of  the  original  composition,  but  to  have  been  added  for 
the  purpose  of  adapting  it  to  some  public  service  at  a  later  date. 


PSALM     C  Y . 

Tins,  like  the  Seventy-Eighth,  is  a  historical  psalm,  recounting 
God's  ancient  dealings  with  his  people,  especially  in  Egypt. 
The  practical  design  of  the  commemoration  is  not  to  bring  the 
people  to  repentance,  as  in  the  case  referred  to,  but  to  excite 
their  hopes  of  an  analogous  deliverance.     According  to  a  theory 


PSALM    CV.  47 

already  mentioned,  this  is  the  second  member  of  a  trilogy,  added 
to  one  of  older  date  (Ps.  ci — ciii)  during  the  time  of  the  cap- 
tivity. It  differs  from  the  psalm  before  it  in  deriving  from  his- 
tory the  same  consolation  which  is  there  derived  from  nature. 
After  the  introduction,  vs.  1 — 7,  the  arrangement  is  simply  chrono- 
logical, beginning  with  the  promise  to  Abraham,  and  ending  with 
the  conquest  of  Canaan,  vs.  8 — 44.  The  first  fifteen  verses  of  this 
psalm  are  found  in  1  Chron.  xvi,  combined  with  Ps.  xevi  and 
three  verses  of  Ps.  cvi.     See  above,  on  Ps.  xcvi.  1. 

1.  Give  thanks  unto  Jehovah,  call  upon  his  name,  make  known 
among  the  nations  his  exploits.  The  original  meaning  of  the 
second  phrase  is,  call  (him)  by  his  name,  i.  e.  give  him  the  de- 
scriptive title  most  expressive  of  his  divine  perfections ;  or  more 
specifically,  call  him  by  his  name  Jehovah,  i.  e.  ascribe  to  him 
the  attributes  which  it  denotes,  to  wit,  eternity  and  self-existence, 
together  with  that  covenant  relation  to  his  people,  which  though 
not  denoted  by  the  name  was  constantly  associated  with  it,  and 
therefore  necessarily  suggested  by  it.  The  meaning  of  the  next 
phrase  is  obscured,  if  not  entirely  concealed,  in  the  common  ver- 
sion, among  the  people.  The  plural  form  and  sense  of  the  original 
expression  are  essential  to  the  writer's  purpose,  which  is  to 
glorify  the  God  of  Israel  among  all  nations.  See  above,  on  Ps. 
xviii.  50  (49.)  lvii.  10  (9.)  For  the  meaning  of  the  last  word, 
see  above,  on  Ps.  ciii.  7. 

2.  Sing  to  him,  play  to  him,  muse  on  all  his  wondrous  deeds. 
The  exhortation  seems  to  be  addressed  to  the  Gentiles,  who  are 
called  uDon  to  join  in  the  praises  and  to  share  the  blessings  of  the 
chosen  people.  For  the  meaning  of  the  last  verb,  see  above,  on 
Ps.  civ.  34. 

3.  Glory  in  his  holy  name  !  Glad  shall  he  the  heart  of  those  who 
seek  Jehovah.     Congratulate  yourselves  that  you  possess  a  right 


48  PSALM    CV. 

and  interest  in  the  favour  of  so  glorious  a  Being.  The  last  clause 
presents  as  an  inducement,  that  to  seek  the  favour  of  this  (rod  is 
a  source,  and  by  implication  the  only  source,  of  joy  and  happi- 
ness.    Compare  Ps.  xxxiv.  3  (2.)  xl.  17  (16.)  lxix.  7  (6.) 

4.  Seek  Jehovah  and  his  strength,  seek  his  face  evermore.  The 
Hebrew  verbs,  although  synonymous,  are  not  identical.  And  his 
strength,  the  protection  secured  by  his  almighty  power.  Seek 
him,  not  as  a  finite  beings  but  as  the  omnipotent  Jehovah,  the 
source,  as  well  as  the  possessor,  of  all  strength.  Seek  his  face, 
not  merely  his  presence,  but  his  countenance,  his  favourable  look 
or  aspect.  With  the  several  expressions  of  this  verse  compare 
Ps.  ix.  11  (10.)  x.  4.  xiv.  2.  xxiv.  6.  xxxiv.  5  (4.)  lxi.  4  (3.) 
lxii.  8  (7.)  lxiii.  3  (2.)  lxviii.  35  (34)  xcvi.  7. 

5.  Remember  his  wondrous  deeds  ivhich  he  did,  his  miracles  and 
the  judgments  of  his  mouth.  They  are  exhorted  not  to  forget 
them,  as  Israel  is  charged  with  doing,  Ps.  lxxviii.  11.  Miracles, 
prodigies  or  wonders,  proofs  of  divine  power.  There  is  no  need 
of  identifying  these  with  the  judgments  of  his  mouth,  which  in- 
clude his  laws  and  the  sentences  pronounced  upon  his  enemies. 
The  latter  is  probably  the  prominent  idea  as  best  suited  to  this 
context. 

6.  Ye  seed  cf  Abraham  his  servant,  ye  sons  of  Jacob,  his  chosen 
(ones.)  Descendants  of  the  patriarchs,  and  therefore  heirs  of  the 
patriarchal  promises.  The  common  version  of  the  last  phrase 
(his  chosen),  though  exact,  conveys  a  wrong  idea,  as  it  seems  to 
make  chosen  an  epithet  of  Jacob,  which  would  also  seem  to  be 
required  by  the  parallelism  ;  but  the  Hebrew  word  is  plural  and 
describes  the  object  of  address  as  the  church  or  chosen  people. 
Compare  Isai.  lxv.  9.  Abraham  is  called  the  Servant  of  God,  in 
an  emphatic  sense,  as  being  his  chosen  instrument  and  confidential 


PSALM    CV.  49 

agent.     See  above,  on  Ps.  xviii.  1,  and  compare  Ps.  xc.  1.     The 
parallel  passage  (1  Chr.  xvi.  13)  has  Israel  his  servant. 

7.  lie  is  lehovah  our  God  ;  in  all  the  earth  (are)  his  judg- 
ments. His  covenant  relations  are  with  us  the  seed  of  Abraham ; 
but  the  proofs  of  his  existence  and  vindicatory  justice  are  com- 
mon to  all  nations.  This  whole  introduction  seems  intended  to 
dispose  both  Jews  and  Gentiles  to  the  praise  of  God. 

8.  He  rememhered  forever  his  covenant ,  the  word  he  commanded  for 
a  thousand  generations.  There  is  here  a  kind  of  antithetical  allu- 
sion to  the  exhortation  in  v.  5.  They  should  remember  what  he 
did,  since  he  remembers  what  he  promised.  What  he  has  done 
involves  a  pledge  of  what  he  will  do.  He  has  remembered  (and 
will  remember)  his  covenant  to  eternity.  The  tcord  is  the  word 
of  promise.  He  is  said  to  have  commanded  it,  partly  because  his 
promise  is  conditional  and  annexed  to  his  commandment,  and  for 
that  reason  called  a  covenant ;  partly  because  all  that  God  says 
must  of  necessity  be  said  with  authority,  so  that  even  his  pro- 
mises partake  of  the  nature  of  commands.  The  last  phrase,  a 
thousand  generations ,  is  Mosaic.  See  Deut.  vii.  9,  and' compare 
Ex.  xx.  6. 

9.  Which  he  ratified  with  Abraham ,  and  his  oath  to  Isaac. 
The  sentence  is  continued  from  the  foregoing  verse.  Ratified, 
literally  cut ;  see  above,  on  Ps.  1.  5.  His  oath  (which  he  sware) 
to  Isaac,  or,  his  oath  for  (the  benefit  of)  Isaac.  The  distinction, 
if  any  be  intended,  is  that  the  covenant  was  formally  made  only 
with  Abraham,  and  merely  sanctioned  or  confirmed  by  oath  to 
his  successors.  See  Gen.  xv.  18.  xxvi.  3.  xxviii.  13.  His  oath 
is  governed  by  rememhered  in  v.  8.  Compare  Ps.  lxxxix.  2S, 
34  (27,  33.) 

10.  And  confirmed  it  to  lacob  for  a  statute,  to  Israel  (for) 

VOL.    III.  3 


50  PSALM    CV. 

an  everlasting  covenant.  Confirmed  it,  literally,  made  (or  let)  it 
stand,  instead  of  suffering  it  to  expire  with  the  person  to  whom  it 
was  originally  given.  A  statute,  in  the  wide  sense  of  a  perma- 
nent arrangement,  a  perpetual  constitution,  or,  as  it  is  called  in 
the  last  clause,  a  compact  of  eternity,  an  everlasting  covenant. 
See  Gen.  xxviii.  13.  xxxv.  12. 

11.  Saying,  To  thee  will  I  give  the  land  of  Canaan,  as  the 
portion  of  your  heritagcx  The  subject  or  substance  of  the  pro- 
mise is  now  more  distinctly  stated.  The  word  translated  portion 
primarily  means  a  line,  especially  a  measuring  line,  and  then 
what  is  measured  by  it,  to  wit,  a  piece  of  land,  a  lot  of  ground. 
This  was  not  to  be  given  to  the  patriarchs  in  person,  but  to  their 
descendants,  as  the  portion  of  their  heritage  or  their  hereditary 
portion.  The  plural  your  may  refer,  however,  to  the  patriarchs 
themselves,  as  the  promise  was  repeated  to  Abraham,  Isaac,  and 
Jacob. 

12.  When  as  yet  they  could  be  numbered — very  few,  and  Strang 
trs  in  it.  The  first  clause  involves  an  antithetical  allusion  to  the 
promise,  afterwards  fulfilled,  that  they  should  be  innumerable  as 
the  stars,  or  as  the  sand  upon  the  shore,  Gen.  xxii.  17.  The 
form  of  the  original  is  highly  idiomatic,  in  their  being  men  of 
number,  like  a  little,  or  like  littleness  itself.  See  above,  on  Ps. 
lxxiii.  2,  and  compare  Isai.  i.  9.  Strangers,  sojourners,  living 
on  the  lands  of  others,  at  their  will,  or  by  their  sufferance.  See 
above,  on  Ps.  xxxix.  13  (12.)  In  it,  the  land  of  Canaan,  men- 
tioned in  the  preceding  verse.  The  whole  verse  qualifies  the 
previous  account  of  the  patriarchal  covenant,  which  was  not 
made  with  Israel  when  already  a  great  nation,  but  with  their 
ancestors  when  few  in  number  and  without  a  settled  home.  The 
parallel  passage  (1  Chron.  xvi.  19)  has  when  ye  were.  See  Gen. 
zxxiv.  30,  and  compare  Deut.  xxxiii.  G.  Jsai.  x.  19. 


PSALM    CV.  51 

13.  And  they  went  about  from  nation  to  nation,  from  kingdom  to 
another  people.  This  may  be  regarded  as  in  contrast  with  v.  12,  and 
(yet)  they  went  about,  notwithstanding  their  small  number  and  their 
being  strangers.  Or  vs.  12,  13,  may  be  the  protasis  of  the  sen- 
tence, and  v.  14  its  apodosis.  'When  they  were  few  and 
strangers,  and  went  from  nation  to  nation,  he  let  no  man,  etc' 
This  verse  describes  the  characteristic  feature  in  the  condition  of 
the  chosen  people,  during  the  patriarchal  period  of  their  history, 
namely,  their  migratory  intercourse  with  various  nations.  These 
are  mentioned  in  the  first  clause  as  distinct  races,  in  the  last  as 
distinct  states  or  bodies  politic.  Where  wo  might  have  expected 
from  kingdom  to  kingdom,  the  ear  is  somewhat  disappointed  by 
the  phrase  from  kingdom  to  another  people,  which  may  have  been 
intended  to  distinguish  the  Egyptian  and  other  monarchies  from 
the  more  democratical  or  patriarchal  institutions  of  the  Arabians 
and  other  nations.  They  tvent  about  seems  to  be  the  force  of  the 
reflexive  or  frequentative  verb,  as  distinguished  from  that  of  the 
primitive,  they  went.  See  above,  on  Ps.  xxvi.  3.  xxxv.  14.  ci.  2, 
and  compare  Gen.  v.  22.  xvii.  1.  xxiv.  6,  9,  40.  xlviii.  15. 

14.  He  suffered  no  man  to  oppress  them,  and  reproved,  for  their 
sake,  kings.  The  precise  sense  of  the  first  clause  is,  he  suffered 
not  man  (or  men  in  general)  to  oppress  them.  The  protection 
of  the  patriarchs  is  certainly  one  of  the  most  striking  facts  in 
sacred  history.  The  kings  mentioned  in  the  last  clause  are  the 
kings  of  Egypt  and  Gerar  (Gen.  xii.  17.  xx.  3),  not  without 
reference  perhaps  to  those  mentioned  in  Gen.  xiv.  1. 

15.  Tauch  not  mine  anointed  (ones),  and  to  my  prophets  do  no 
harm.  These  are  the  words  of  God  himself,  and  are  designated 
as  such,  in  the  English  Bible,  by  supplying  the  word  saying, 
which  is  expressed  in  the  analogous  case,  v.  11.  Touch  not,  as 
in  Gen.  xxvi.  11,29.  In  the  Old  Testament,  unction  is  the 
symbol  of  spiritual  gifts,  and  especially  of  those  imparted  to  the 


52  PSALM    CV. 

great  theocratical  offices.  See  above,  on  Ps.  ii.  2.  From  the 
case  of  Elisha  (1  Kings  xix.  16)  it  would  seem  that -prophets 
were  anointed  when  inducted  into  office.  The  patriarchs  are  here 
called  prophets  in  the  proper  sense  of  the  term,  as  denoting  men 
inspired  of  God,  and  admitted  to  confidential  intercourse  with 
him.  The  allusion  here  is  to  Gen.  xx.  7,  where  God  says  to 
Abimclech  of  Abraham,  "Restore  the  man  his  wife,  for  he  is  a 
prophet,  and  he  will  pray  for  thee,  and  thou  shalt  live." 

16.  And  he  called  (for)  a  famine  on  the  land  ;  every  staff  of 
bread  he  broke.  The  psalmist  now  passes  from  the  Patriarchal  to 
the  Egyptian  period  of  the  history,  by  stating  the  occasion  of 
Israel's  migration  into  Egypt.  The  meaning  of  the  first  clause 
seems  to  be,  that  he  summoned  famine,  as  his  instrument  or  ser- 
vant, to  come  down  upon  the  land,  as  sent  from  above,  that  is  to 
say,  from  himself.  The  meaning  of  the  last  clause  is,  that  the 
people  were  deprived  of  every  customary  means  and  source  of 
subsistence.  The  figure  of  a  staff  or  stay  is  a  Mosaic  one.  See 
Lev.  xxvi.  26,  and  compare  Isai.  iii.  1.  It  is  near  akin  to  the 
description  of  food  as  staying  or  sustaining  the  heart.  See  above, 
on  Ps.  civ.  15,  The  historical  reference  in  the  verse  before  us 
is  to  Gen.  xli.  54. 

17.  He  sent  before  them  a  man  ;  sold  for  a  slave  was  Joseph. 
The  same  providential  purpose  is  assigned  to  Joseph's  bondage 
by  himself,  Gen.  xlv.  5.  With  the  last  clause  compare  Gen. 
xxxvii.  36.  Some  interpreters,  assuming,  as  we  have  already 
seen,  that  this  psalm  was  composed  in  the  time  of  the  captivity, 
suppose  a  parallel,  in  this  verse,  between  Joseph  and  Daniel, 
both  of  whom,  in  addition  to  their  personal  qualities,  were  sent 
into  captivity  before  the  body  of  their  brethren  ;  both  gained  the 
royal  favour  and  were  exalted  to  high  station  in  the  land  of  their 
captivity  ;  and  both  employed  the  influence  thus  gained  for  tli ! 
.advantage  of  their  countrymen.     To  the  Jews  in  exile,  such  a 


PSALM    CV 


53- 


parallel  must  have  been  not  only  interesting,  in  a  historical  or 
poetical  point  of  view,  but  consolatory  and  encouraging  as  a  token 
for  good,  a  sign  that  God  was  about  to  renew  the  exodus  from 
Egypt  in  an  exodus  from  Babylon. 

18.  They  hurt,  with  tM  fetter,  his  feet ;  into  iron  came  his  soul. 
That  Joseph  was  actually  chained  or  fettered,  is  included  in  the 
true  sense  of  the  word  bound,  applied  to  him  in  the  history..  See 
Gen.  xl.  3,  and  compare  Gen.  xxxix.  20,  22.  They,  the  Egyp- 
tians, or  his  gaolers  ;  or  the  verb  may  be  indefinitely  construed, 
as  if  it  had  been  said,  his  feet  were  hurt.  The  verb  means  else- 
where to  humble  or  mortify,  but  is  here  used  in  its  strict  sense  of 
afflicting,  causing  to  suffer.  The  Prayer  Book  version  of  the 
last  clause,  the  iron  entered  into  his  soul,  is  ungrammatical,  the 
word  for  iron  being  masculine,  while  that  for  soul  is,  like  the  verb, 
feminine.  The  general  sense  is  given  in  the  text  of  the  English 
Bible,  and  the  exact  form  in  the  margin.  The  mention  of  the 
soul,  as  in  many  other  cases,  is  of  course  not  meant  to  be  ex- 
clusive of  the  body,  but  to  suggest  the  idea  of  intimate  and  heart- 
felt suffering.     See  above,  on  Ps.  iii.  3  (2.)  xi.  1,  etc. 

19.  Until  the  time  that  his  word  came  (to  pass),  the  saying  of 
Jehovah  tried  him.  The  last  verb  properly  denotes  the  assaying 
of  metals,  but  is  figuratively  applied  to  moral  trial  and  purgation. 
See  above,  on  Ps.  xii.  7  (6.)  xvii.  3.  xviii.  31  (30.)xxvi.  2.  The 
most  probable  meaning  of  the  verse  is,  that  during  the  two  years 
which  intervened  between  his  explanation  of  the  prisoners' 
dreams  and  the  favourable  issue  to  which  it  ultimately  led,  his 
faith  in  the  divine  promise,  both  to  himself  and  to  his  people,  was 
severely  but  favourably  tried.     Compare  the  history  in  Gen.  xl,  xli. 

20.  The  king  sent  and  loosed  him — the  ruler  of  nations,  and  set 
him  free.  Both  verbs  strictly  apply  to  the  removal  of  his  fetters, 
the  first  meaning  properly  to  knock  off  (Isai.  lviii.  6),  the  other  to 


54  PSALM    CV. 

open  for   the   purpose  of  removing.      See   above,  on   Ps.  xxx 
12  (11.)     The  king  of  Egypt  is  called  a  ruler  of  peoples,  either 
in  reference  to  the  tribes  or  nomes  of  Egypt  itself,  or  because 
there  were  other  nations  tributary  to  hiin. 

21.  He  made  him  lord  of  his  house  and  ruler  of  all  his  wealth. 
The  literal  meaning  of  the  first  clause  is,  he  placed  him  lord  to  his 
house,.  See  Gen.  xli.  40,  41,  43.  xlv.  8.  For  the  meaning  of 
the  last  word  in  the  sentence,  see  above,  on  Ps.  civ.  24.  It  is 
one  of  the  points  of  resemblance  which  are  thought  to  identify 
the  two  psalms  as  the  work  of  the  same  author. 

22.  To  bind  his  chiefs  at  his  pleasure,  and  his  elders  to  make 
wise.  The  words  translated  chiefs  and  elders  are  those  commonly 
applied  to  the  heads  of  tribes  and  families,  the  hereditary  magi- 
strates under  the  patriarchal  system.  The  application  of  the 
second  word  to  Egypt  is  found  also  in  the  history,  Gen.  1.  7.  At 
his  pleasure,  literally,  with  his  soul,  which  some  explain  as  a  bold 
metaphor,  describing  Joseph's  mind  or  soul  as  the  cord  or  chain 
with  which  he  bound  the  Egyptians,  i.  e.  forced  them  to  perform 
his  will.     But  see  Ps.  xvii.  9.  xxvii.  12.  xli.  3  (2.) 

23.  And  (so)  Israel  entered  Egypt,  and  Jacob  sojourned  in  the 
land  of  Ham.  This  was  the  main  event,  to  which  those  .just  re- 
cited were  preparatory.  Israel  and  Jacob  are  the  names  both  of 
the  individual  patriarch  and  of  his  descendants  as  a  nation.  In 
this  case  both  the  applications  are  admissible,  or  rather  requisite, 
in  order  to  exhaust  the  writer's  meaning.  The  patriarch  himself 
came  into  Egypt,  but  his  sons  literally  came  with  him,  and  all  his 
descendants  figuratively  in  him.  The  land  of  Ham,  from  whom 
Mizraim  was  descended.     See  above,  on  Ps.  lxxviii.  51. 

24.  And  he  increased  his  people  greatly,  and  made  (hem  stronger 
than  their  enemies.     Increased,  literally,  rendered  fruitful.     The 


PSALM    CV.  55 

same  verb  is  used  in  the  promise  to  Abraham  and  Jacob  (Gen. 
xvii.  6.  xxviii.  2),  and  in  the  history  of  Israel  in  Egypt,  Ex.  i.  7. 
The  word  here  used  for  enemies  is  one  implying  persecution  and 
oppression.  The  singular  pronouns  in  the  Hebrew,  made  him 
stronger  than  his  enemies,  are  in  strict  grammatical  agreement  with 
the  collective  noun  people. 

25.  He  turned  their  heart  to  Imte  his  people,  to  deal  craftily 
with  his  servants.  The  first  clause  asserts  G-od's  sovereign 
control  even  of  the  free  acts  of  his  sinful  creatures,  a  truth 
repeatedly  affirmed  in  the  history  which  this  psalm  recapitulates. 
See  Ex.  iv.  21.  vii.  3,  and  compare  1  Sam.  xxvi.  9.  2  Sam.  xvi.  10. 
xxiv.  1.  The  last  verb  occurs  only  in  the  history  of  Joseph,  Gen. 
xxxvii.  IS.  The  corresponding  term  in  Exodus  (i.  10)  is  let  us  deal 
wisely,  or  more  exactly,  let  us  make  ourselves  wise,  as  the  verb  in 
this  case  may  be  rendered,  let  us  make  ourselves  subtle  or  crafty, 
both  beins;  reflexive  forms.  The  historical  allusion  is  of  course 
to  the  murderous  policy,  which  preceded  the  violent  oppression  of 
the  Hebrews. 

26.  He  sent  Moses  his  servant  (and)  Aaron  whom  he  chose. 
The  meaning  is  not  Moses  (who  was)  his  servant,  or  (because  he 
was)  his  servant,  but  (to  be)  his  servant,  his  instrument  in  the 
great  work  of  delivering  his  people.  See  above,  on  v.  6,  and  on 
Ps.  xviii.  1.  xxxvi.  1.  lxxviii.  70. 

27.  They  placed  among  them  the  words  of  his  signs  and  wonders 
in  the  land  of  Ham.  The  first  phrase  seems  to  mean  nothing 
more  than  set  before  them  or  exhibited  to  them.  Words  of  signs  is 
by  some  understood  to  mean  matters  (or  affairs)  of  signs,  and  to 
be  either  a  pleonastic  phrase  for  signs  alone,  or  an  emphatic 
phrase  denoting  all  the  signs.  See  above,  on  Ps.  lxv.  4  (3.) 
The  Srst  is  a  gratuitous  assumption,  the  last  a  forced  interpreta- 
tion     Better  than  either  is  the  explanation  which  gives  to  words 


56  PSALM    CV. 

its  proper  meaning,  and  supposes  stress  to  be  intentionally  laid  on 
the  divine  word  of  Jehovah,  and  the  prophetic  word  of  Moses  and 
Aaron,  in  the  way  of  threatening  and  command,  as  well  as  on  the 
physical  effects  which  followed  these  denunciations.  Compare 
the  use  of  words  in  Ps.  vii.  1,  and  the  explanation  there  given. 
Signs,  i.  e.  tokens  of  God's  presence  and  activity,  and  indica- 
tions of  his  will.  Wonders,  prodigies,  miracles,  the  same  word 
that  occurs  above  in  v.  5. 

28.  He  sent  darkness  and  made  it  dark,  and  they  did  not  resist 
his  words,  or  according  to  the  marginal  readinor  his  word.  -  This 
is  by  some  understood  to  mean  the  plague  of  darkness,  which  im- 
mediately preceded  the  slaughter  of  the  first  born,  Ex.  x.  22. 
But  to  this  explanation  there  are  two  objections ;  first,  that  it  en- 
tirely disturbs  the  order  of  the  plagues,  which  is  otherwise  observed 
with  great  exactness,  the  only  deviation  being  very  trivial  compared 
with  this  ;  secondly,  because  it  would  then  be  necessary  to  apply 
the  last  clause  to  Moses  and  Aaron,  or  to  Israel  in  general,  there- 
by making  it  unmeaning,  or  else  to  admit  a  contradiction  of 
the  history,  which  expressly  says  that  the  Egyptians  did  resist 
the  word  of  God  even  after  the  plague  of  darkness,  Ex.  x.  27. 
The  only  remaining  explanation  is,  that  darkness,  in  the  verse 
before  us,  as  in  many  other  cases,  is  a  figure  for  calamity  in  gene- 
ral, and  applied  not  to  one  plague  in  particular,  but  to  the  whole 
scries,  of  which  a  more  detailed  account  is  then  subjoined. 

29.  He  turned  their  waters  to  blood  and  killed  their  fish.  Here 
begins  the  more  particular  enumeration  of  the  plagues  of  Egypt. 
Compare  Ps.  Ixxviii.  44,  where  the  inconvenience  specified  is  that 
they  could  not  drink  the  water,  whereas  here  it  is  the  loss  of  their 
accustomed  food.  This  last  word  is  used  as  a  collective  in  both 
lamruarres.  , 

30.  Their  land  teemed  with  frogs — in  the  chambers  of  their  kings. 
That  even  these  were  not  safe  from  the  hateful  intruders,  is  an 


PSALM    CV,  57 

aggravating  circumstance,  particularly  mentioned  in  the  original 
threatening,  and  implied  in  the  narrative  of  its  execution.  See 
Ex.  viii.  3,  9.  The  first  verb  means  to  bring  forth  in  abundance, 
and  is  so  used  in  the  history  of  the  creation,  with  particular  refer- 
ence to  the  genesis  of  animals,  Gen.  i.  20. 

31.  He  said,  and  the  fly  came  and  gnats  (or  lice)  in  all  their 
border.  See  above,  on  Ps.  lxxviii.  45,  where  the  gnats  or  lice 
are  omitted,  and  the  flies  precede  the  frogs.  So  here,  the  flies 
precede  the  lice,  a  slight  departure  from  the  order  of  the  history. 
See  Ex.  viii.  5,  16.  He  said,  i.  e.  he  said  so,  which  is  tanta- 
mount to  saying,  he  commanded.  In  all  their  border,  i.  e.  every 
where  within  it,  throughout  the  land.  This  expression  is  bor- 
rowed from  the  history.     See  Ex.  viii.  2  (vii.  27.) 

32.  He  gave  them  hail  for  rain  (and)  flaming  fire  in  their  land. 
This,  which  is  the  common  version,  represents  the  sense  correctly, 
but  with  a  deviation  from  the  form  of  the  original,  which  is  highly 
idiomatic.  A  bald  translation  is,  he  gave  their  rains  hail,  fire  of 
flames  in  their  land.  The  terms  are  chosen  for  the  sake  of  an 
allusion  to  the  promise  in  Lev.  xxvi.  4,  I  will  give  your  rains  in 
their  season.  Instead  of  these  he  gave  the  Egyptians  a  destruc- 
tive hail-storm.     Compare  Ps.  lxxviii.  48. 

33.  And  smote  their  vine  and  their  fig-tree,  and  shattered 
the  trees  of  their  border.  Compare  Ps.  lxxviii.  47,  where  syca- 
mores are  particularly  mentioned.  The  history  says  nothing  of 
the  vines,  but  speaks  of  the  breaking  of  the  trees,  using  the  same 
intensive  verb  as  here.  See  Ex.  ix.  25.  Their  border,  as  before, 
means  their  land  or  territory  in  its  whole  extent,  just  as  the  ends 
of  the  earth  is  put  for  all  its  parts.     See  above,  on  Ps.  ii.  8. 

34.  He  said,  and  the  arbeh  came,  and  the  yclck,  and  (that) 
without  number.     The  two  Hebrew  words,  here  retained,  denote 

3* 


5S  PSALM    CV. 

varieties  of  the  locust,  and  have  no  equivalents  in  English.  See 
above,  on  Ps.  lxxviii.  46,  where  the  first  word  here  stands  second, 
and  the  place  of  the  other  is  supplied  by  hasil,  another  distinctive 
term  of  the  same  kind.  Without  number,  literally,  there  is  no 
number.    See  the  same  expression,  Ps.  civ.  25. 

35.  And  devoured  every  herb  in  their  land,  and  devoured  the 
fruit  of  their  ground.  The  verb,  though  varied  in  the  common 
version,  is  the  same  in  both  cla  uses  of  the  Hebrew.  See  above, 
on  Ps.  xlviii.  46,  and  com  pare  the  original  narrative,  Ex.  x.  5,  15. 

36.  And  he  smote  all  the  firstborn  in  their  land,  the  first-fruits 

* 

of  all  their  strength.  For  the  meaning  of  the  last  clause,  see 
above,  on  Ps.  lxxviii.  51,  and  compare  Ex.  xii.  29,  30. 

37.  And  he  brought  them  out  with  silver  and  with  gold,  and  there 
was  not  in  his  tribes  a  totttrer  (or  stumbler.)  The  first  clause 
relates  to  the  spoiling  of  the  Egyptians,  Ex.  xii.  35,  36.  The 
last  word  denotes  a  person  unfit  for  military  service.  Compare 
[sai.  v.  27. 

3S.  Glad  was  Egypt  at  their  going  forth,  for  their  fear  had 
fallen  upon  them.  This  panic  terror,  which  followed  the  last 
plague  and  facilitated  the  escape  of  Israel  (Ex.  xi.  1.  xii.  31 — 33), 
accounts  for  the  readiness  with  which  the  Egyptians  gave  what- 
ever was  demanded,  and  completely  vindicates  the  children  of 
Israel  from  the  charge  of  borrowing  what  they  never  meant  to  pay. 
The  terms  used  in  the  history  denote  the  acts  of  asking  and 
giving,  not  those  of  borrowing  and  lending.  The  terms  of  the 
last  clause  are  derived  from  Ex.  xv.  16.  Deut.  xi.  25". 

39.  lie  spread  a  cloud  for  a  covering,  and  fire  to  give  light  by 
night.     See  above,  on  Ps.  lxxviii.  14.     The  poetical  description 


PSALM    CV.  59 

of  the  cloud  as  covering  the  host  is  derived  from  the  statement 
that  "the  cloud  of  Jehovah  was  over  (or  above)  them  by  day," 
Num.  x.  34.    Compare  Num.  ix.  16.  Neh.  ix.  12.  Isai.  iv.  5,  6. 

40.  (The  people)  ashed  and  he  made  quails  come — and  bread  cj 
heaven  satisfied  them.  See  above,  on  Ps.  lxxviii.  25 — 27,  and 
compare  Ex.  xvi.  4 — 13.  Num.  xi.  31.  As  to  the  alternation  of 
the  singular  and  plural  forms,  see  above,  on  v.  24.  Bread  may 
either  be  the  subject  of  the  verb,  as  given  above,  or  a  qualifying 
term,  (with)  bread. 

41.  He  opened  a  rock  and  forth  gushed  waters  ;  they  ran  in  the 
wastes,  a  river.  See  above,  on  Ps.  lxxviii.  16,  20.  The  word 
translated  wastes  means,  according  to  its  etymology,  dry  places. 

42.  Because  he  remembered  his  holy  word  with  Abraham  his  ser- 
vant. This  brings  us  back  to  the  statement  in  vs.  8,  9,  in  proof 
of  which  this  long  array  of  facts  has  been  presented.  Nothing 
of  all  this  would  have  taken  place  if  God  had  been  forgetful  of 
his  covenant.  This  covenant  is  here  meant  by  his  holy  word, 
which  is  therefore  followed  by  the  preposition  with,  as  in  Ex. 
ix.  24,  where  the  covenant  is  expressly  mentioned. 

43.  And  brought  out  his  people  in  joy,  in  triumph  his  chosen 
(ones.)  He  remembered  his  promise  and  in  execution  of  it 
brought  out  his  people,  etc.  The  parallelism  of  people  and  chosen 
throws  light  upon  the  latter  term,  as  used  in  v.  6. 

44.  And  gave  to  them  nations''  lands,  and  peoples  labour  they 
inherit.  The  prominent  idea  is  not  that  of  gentiles  or  heathen, 
in  the  religious  sense,  but  that  of  other  nations,  and  whole  na- 
tions, to  whose  place  and  possessions  they  succeeded.  Labour  is 
put  for  its  result  or  product,  as  a  synonymous  Hebrew  word  is  in 
Ps.  lxxviii.  46. 


60  PSALM    CVI. 

45.  To  the  end  that  they  might  keep  his  statutes  and  his  laws 
observe.  Hallelujah !  The  emphatic  phrase  at  the  beginning, 
corresponding  to  our  phrases,  to  the  end,  for  the  purpose,  or  in 
order  that,  points  this  out  as  the  qualification  or  condition  of  the 
promise  which  had  been  so  gloriously  verified.  The  same  con- 
dition is  expressed  or  implied  elsewhere.  See  above,  en  Ps. 
Ixxviii.  7,  and  compare  Gen.  xviii.  19.  Deut.  iv.  40.  xxvi.  17. 
Hallelujah  (praise  ye  Jah)  as  above,  in  Ps.  civ.  35. 


PSALM    C  V  I  . 

After  an  introduction,  praising  the  divine  goodness,  and  ex- 
pressing the  hope  of  a  participation  in  it,  vs.  1 — 5,  this  psalm 
contains  a  solemn  confession  of  the  sins  of  Israel  through  all  the 
periods  of  his  history  ;  in  Egypt,  v.  6 — 12 ;  in  the  wilderness, 
v.  13 — 33  ;  in  Canaan,  vs.  34 — 43  ;  and  a  prayer,  founded  on 
encouraging  tokens  of  the  Lord's  compassion,  that  he  will  save 
his  people  from  the  punishment  incurred  by  their  unfaithfulness, 
vs.  44 — 48.  According  to  Hengstenberg's  hypothesis  already 
mentioned,  this  is  the  third  psalm  of  the  trilogy  added  to  Ps. 
ci — ciii,  in  the  times  of  the  captivity,  and  a  direct  continuation 
of  the  series,  since  the  moral  condition  of  God's  covenant,  pro- 
pounded at  the  close  of  Ps.  cv,  is  here  acknowledged  to  have 
been  violated  by  his  people,  who  are  also  represented  as  actually 
suffering  the  punishment  of  this  violation,  but  encouraged  by  re- 
turning tokens  of  a  favourable  change,  to  hope  and  pray  for  the 
forgiveness  of  their  sins  and  the  removal  of  the  judgments  which 
they  have  so  well  deserved.  The  first  verse  and  the  two  last 
form  a  part  of  the  mixed  composition  in  First  Chronicles,  which 


PSALM    CVI.  61 

has  been  already  mentioned.  See  above,  on  Ps.  xcvi.  1.  But  a 
still  more  interesting  parallel  to  this  psalm  is  the  prayer  or  con- 
fession in  the  ninth  chapter  of  Daniel,  which  resembles  it  so  much 
in  subject,  tone,  and  diction,  that  although  not  otherwise  de- 
monstrable, it  would  not  be  absurd  to  regard  the  psalm  before  us 
as  a  lyrical  paraphrase  of  that  confession,  prepared  for  permament 
and  public  use  by  Daniel  himself  or  some  contemporary  writer. 

1.  Hallelujah  !  Give  thanks  unto  Jehovah,  for  (he  is)  good,  for 
unto  eternity  (is)  his  mercy.  The  Hallelujah  (praise  ye  Jah !) 
which  concludes  the  two  preceding  psalms,  stands  both  at  the 
beginning  and  the  close  of  this.  The  exhortation  to  give  thanks 
unto  Jehovah  is  also  found  at  the  beo-inning  of  Ps.  cv.  The 
reason  here  assigned,  that  he  is  good,  and  his  mercy  endures  for- 
ever, is  expressed  in  the  same  words,  Ps.  c.  5. 

2.  Who  shall  tell  the  mighty  deeds  of  Jehovah  ?  (Who)  shall 
utter  all  his  praise  ?  The  potential  meaning  (who  can  tell  ?)  is 
here  included  in  the  simple  future.  Mighty  deeds  answers  to  a 
single  word  in  Hebrew  meaning  strengths  or  powers.  The  ex- 
pression is  borrowed  from  Deut.  iii.  24,  where  the  English  Bible 
has  the  singular  form  might.  The  verb  translated  utter  is  a 
causative,  who  shall  cause  to  hear  or  to  be  heard  ?  See  above,  on 
Ps.  xxvi.  7.  The  interrogation  involves  a  negative  assertion, 
namely,  that  they  cannot  be  fully  expressed  or  duly  celebrated. 

3.  Happy  the  keepers  of  judgment,  the  doer  of  righteousness  at 
every  time.  The  form  of  expression  at  the  beginning  is  the  same 
as  in  Ps.  i.  1 .  The  keepers  of  judgment  are  those  who  observe 
justice  as  the  rule  of  their  conduct,  the  same  idea  that  is  after- 
wards expressed  in  other  words,  the  doer  (or  practiser)  of  right- 
eousness, not  occasionally  merely  but  at  all  times.  The  change 
from  the  plural  to  the  singular  is  common,  where  the  latter  de- 
notes an  ideal  individual,  the  representative   of  a  whole   class 


62  PSALM    CVI. 

The  condition  here   propounded   is   identical   with  that  in  Ps. 
cv.  45.  ciii.  IS.  Dan.  ix.  4. 

4.  Remember  me,  Jehovah,  with  the  favour  of  thy  people;  visit 
me  with  thy  salvation.  The  speaker  is  the  Church  or  chosen 
people,  and  therefore  prays  to  be  remembered  with  the  kindness 
due  to  her  as  such.  Visit  me,  manifest  thy  favourable  presence. 
See  above,  on  Ps.  viii  5  (4.)  Such  a  prayer,  uttered  by  the 
church  itself,  implies  that  the  tokens  of  God's  favourable  presence 
had  been  interrupted  or  withdrawn. 

5.  To  witness  the  welfare  of  thy  chosen  {ones),  to  rejoice  in  the 
joy  of  thy  nation,  to  glory  with  thy  heritage.  Our  idiom  requires 
the  subject  of  the  verb  to  be  more  distinctly  indicated.  The 
meaning  evidently  is,  that  I  may  witness,  that  I  may  rejoice,  thai 
I  may  glory.  The  phrase  translated  witness  the  welfare  literally 
means  to  see  in  the  good,  i.  e.  to  look  on,  to  be  a  spectator,  when 
thy  chosen  ones  are  in  possession  or  enjoyment  of  good.  Thy 
nation  is  here  used  instead  of  the  customary  phrase  thy  people, 
perhaps  because  the  meaning  is,  the  nation  which  is  thy  chosen 
people.  The  general  meaning  of  the  whole  verse  is,  that  I  may 
once  more  be  recognised  and  treated  as  thy  people. 

6.  We  have  sinned  with  our  fathers,  we  have  done  perversely, 
we  have  done  iciclcedly.  The  connection  with  the  foregoing  con- 
text may  be  made  clear  by  supplying  a  few  intermediate  thoughts. 
c  True,  we  have  no  right  to  expect  this,  much  less  to  demand  it. 
We  have  not  performed  the  condition  of  thy  covenant ;  we  have 
not  kept  thy  statutes  or  observed  thy  laws ;  we  have  not  kept 
judgment  or  done  righteousness.'  The  national  confession  here 
begun  is  nearly  co-extensive  with  the  psalm  itself.  The  terms  of 
this  verse  are  borrowed,  here  as  well  as  in  Dan.  ix.  5,  from  that 
great  model  of  ecclesiastical  and  national  devotion  furnished  by 
Solomon,  in  his  prayer  at  the  dedication  of  the  temple,  1  Kings 


PSALM    CVI.  63 

viii.  47.  Compare  Isai.  lix.  12.  With  our  fathers,  not  merely 
like  them,  but  as  sharing  their  responsibility  and  guilt.  Of  the 
three  verbs  used  in  this  confession,  the  first  denotes  failure  to  dis- 
charge one's  obligations,  the  second  wilful  perversion  or  distor- 
tion, the  third  disorderly  or  turbulent  transgression.  See  above, 
on  Ps.  i.  1. 

7.  Our  fathers  in  Egypt  did  not  understand  thy  wondrous 
works,  they  did  not  remember  the  abundance  of  thy  mercies,  and 
rebelled  upon  the  sea,  at  the  Red  Sea.  The  general  confession  in 
v.  6  is  now  followed  by  a  more  detailed  acknowledgment,  begin- 
ning with  the  exodus  from  Egypt.  The  wondrous  works  of  God, 
the  things  done  wonderfully  by  him,  then  and  there,  for  the  deli- 
verance of  his  people,  the  great  body  of  them  did  not  understand. 
Even  those  who  referred  them  to  their  true  source  and  author,  did 
not  fully  appreciate  the  end  for  which  they  were  performed,  or 
enter  into  the  majestic  plan,  in  executing  which  they  were  per- 
mitted bo  be  God's  co-workers.  The  truth  of  this  charge  is  abun- 
dantly established  by  the  narrow,  grovelling,  selfish  views  and 
feelings  so  repeatedly  betrayed  by  the  generation  which  came  out 
of  Egypt,  showing  clearly  that  they  did  not  practically  understand 
God's  dealings  with  them.  This  is  probably  the  idea  meant  to  be 
conveyed  by  the  Hebrew  verb,  which  usually  means  to  act  wisely, 
but  is  here  modified  by  governing  a  noun  directly.  See  above,  on 
Ps.  ii.  10.  xiv.  2.  The  two-fold  local  designation,  on  the  sea,  at 
t/ie  Red  Sea,  was  probably  suggested  by  the  parallelism  in  Ex. 
xv.  4.  The  variation  of  the  particle  seems  merely  a  poetical 
embellishment ;  the  difference  in  meaning  is  no  greater  than  in 
our  on  and  at.  The  Sea  of  Sea-weed  was  the  name  given  by  the 
Hebrews  and  Egyptians  to  that  bay  or  gulf  of  the  Indian  Ocean, 
which  was  called  the  Red  Sea  by  the  Greek  geographers. 

S.  And  he  saved  them  for  his  name's  sake,  to  make  known  his 
might.     This  is  an  answer  to  a  tacit  objection,  namely,  that  their 


64  PSALM    CVI. 

conduct  had  been  sanctioned  by  God's  saving  them.  True,  he 
did  save  them,  because  they  were  necessary  to  his  purpose.  He 
saved  them  not  for  their  sake  but  his  own,  to  accomplish  his  own 
ends,  and  exhibit  his  own  power. 

9.  And  he  rebuked  the  Red  Sea  and  it  dried  up,  and  he  made 
them  go  through  the  deeps  like  the  desert.  This  is  merely  a  specifi- 
cation of  the  general  statement  in  the  preceding  verse.  The 
divine  intervention  here  commemorated  was  the  more  remarkable 
because  it  took  place  on  the  very  spot  where  they  first  rebelled, 
as  mentioned  in  v.  7.  Though  they  disobeyed  him  at  the  Red 
Sea,  he  nevertheless  dried  the  Red  Sea,  i.  e.  as  much  of  it  as  was 
required  to  furnish  them  a  passage.  Rebuked,  as  in  Ps.  civ.  7. 
Like  the  desert,  as  in  the  desert,  i.  e.  in  a  level  and  extensive 
plain,  without  obstruction  or  unevenness.  See  my  note  on  Isai. 
Ixiii.  13,  where  the  same  comparison  is  used. 

10.  And  he  saved  them  from  the  hand  of  the  hater,  and  redeemed 
them  from  the  hand  of  the  enemy.  Both  epithets  are  intended  to 
apply  to  Pharaoh,  not  only  as  a  personal  oppressor  of  the  Israel- 
ites, but  as  the  representative  of  Egypt,  all  of  which  now  feared 
and  hated  the  occasion  of  its  multiplied  and  aggravated  sufferings. 

11.  And  the  waters  covered  their  adversaries ;  not  one  of  them  was 
left.  The  Psalmist  dwells  upon  the  completeness  of  the  overthrow 
and  destruction  experienced  by  Pharaoh  and  his  host,  in  order  to 
aggravate  the  previous  and  subsequent  ingratitude  of  Israel,  as 
well  as  to  enhance  the  free  grace  of  Jehovah,  and  the  fidelity 
with  which  he  executed  his  engagements,  even  to  the  faithless. 

12.  And  they  believe  his  words,  they  sing  his  praise.  Then  (and 
'  not  till  then)  do  they  believe.     This  is  not  an  encomium  on  their 

faith,  but  a  confession  of  their  unbelief.     It  was  not  till  the  pro- 


PSALM    CV'I.  65 

hrise  was  fulfilled  that  they  believed  it.     With  the  first  clause 
compare  Ex.  xiv.  31  ;  with  the  second,  Ex.  xv.  1. 

13.  They  made  haste,  they  forgot  his  deeds,  they  did  not  wait  for 
his  counsel.  Their  propensity  to  evil  was  so  strong,  that  they  are 
said  to  have  hastened  to  forget  what  God  had  done  for  them,  which 
means  much  more  than  that  they  soon  forgot  it.  They  did  not 
even  wait  for  the  promise  to  be  verified  by  the  event.  The  ex- 
pression in  the  first  clause  is  borrowed  from  Ex.  xxxii.  8.  The 
works  or  deeds  of  God  are  not  in  this  case,  as  in  Ps.  ciii.  22.  civ. 
24,  the  works  of  nature,  but  the  plagues  of  Egypt.  See  Deut. 
xi.  3,  and  compare  Dan.  ix.  4. 

14.  And  they  lusted  a  lust  in  the  wilderness  and  tempted  God  in 
the  desert.  The  confession  now  passes  from  their  sins  in  Egypt 
to  their  sins  in  the  wilderness.  The  strong  expression  in  the  first 
clause  relates  to  their  wanton  craving  of  animal  food.  See  Num. 
xi.  4,  34.  With  the  last  clause  compare  Ps.  lxxviii.  IS.  The 
two  words  for  wilderness  and  desert  are  the  same  as  those  in  Ps. 
lxxviii.  40.     See  also  Ps.  Ixviii.  8  (7.) 

15.  And  he  gave  them  their  request  and  sent  {them)  leanness  in 
their  soul.  The  last  phrase  is  by  some  translated  against,  by 
others  into  their  soul ;  but  it  is  really  a  qualifying  phrase,  de- 
signed to  show  that  the  emaciation  or.  decay  which  was  sent  upon 
them  was  not  bodily  but  spiritual.  See  Num.  xi.  18,  and  com- 
pare Ps.  lxxviii.  10,  18. 

16.  And  they  were  envious  at  Moses  in  the  camp,  at  Aaron,  the 
Holy  One  of  Jehovah.  This  is  another  of  their  wilderness  sins. 
See  Num.  chap.  xvi.  x\aron  is  not  called  the  Saint  of  the  Lord 
in  reference  to  his  personal  holiness,  which  does  not'  seem  to  have 
been  eminent,  but  his  Holy  (or  Consecrated)  One,  in  reference  to 
his  sacerdotal  dignity. 


C6  PSALM    CVI. 

17.  (Then)  opens  the  earth  and  swallows  Dathan,  and  coven 
over  the  company  of  Abiram.  This  relates  to  the  destruction  of 
those  followers  of  Korah  who  were  not  Levites.  See  Num.  xvi. 
32,  33,  and  compare  Deut.  xi.  6.  From  the  first  of  these  passages 
some  interpreters  supply  her  mouth  after  opens ;  but  the  absolute 
use  of  the  verb  is  perfectly  consistent  with  our  idiom. 

IS.  And  a  fire  devours  their  company,  a  flame  consumes  (those) 
nicked  (men.)  This  relates  to  the  destruction  of  Korah  himself 
and  his  Levitical  followers.     See  Num.  xvi.  35.  xxvi.  10. 

19.  They  make  a  calf  in  Horeb,  and  bow  down  to  a  molten 
image.  This  was  a  third  sin  committed  in  the  wilderness.  See 
Ex.  xxxii.  1 — 6,  and  compare  Ex.  xxxiv.  4.  The  golden  calf 
appears  to  have  been  an  imperfect  and  diminutive  copy  of  the 
bull  Apis,  worshipped  in  Egypt. 

20.  And  exchange  their  glory  for  the  likeness  of  an  ox  eating 
grass.  This  must  be  read  in  the  closest  connection  with  v.  19, 
in  order  to  complete  it.  Their  folly  consisted  in  exchanging  the 
true  God,  whose  worship  and  whose  favour  was  their  highest 
honour,  for  the  mere  likeness  of  an  irrational  brute.  Eating 
grass,  not  in  the  act,  but  in  the  habit,  of  so  doing.  Although 
the  golden  calf  at  Horeb,  and  the  golden  calves  at  Dan  and  Beer- 
sheba,  were  all  regarded  as  representatives  of  Jehovah  himself, 
their  worship  was  uniformly  treated  as  idolatry,  and  as  a  virtual 
though  not  a  formal  or  avowed  renunciation  of  his  service.  Com- 
pare  Jcr.  ii.  10 — 13. 

21.  They  forgot  God  that  saved  them,  that  did  great  (things) 
in  Egypt.     That  saved,  that  did  ;  literally,  saving,  doing. 

22.  Wonderful  ("things)  in  the  land  of  Ham,  terrible  (things) 
on  the  Red  Sea.     ^Yonderful,  literally,  (things  J  made  wonderful 


PSALM    CVI.  G7 

or  strangely  done      Terrible,  literally,  to  be  dreaded.     Compare 
Ps.  cv.  23,  27. 

23.  And  'he  saia  he  ivould  destroy  them — unless  Moses  his  elect 
had  stood  in  the  breach  before  him,  to  turn  back  his  wrath  from 
destroying.  The  first  and  last  verbs  are  different  in  Hebrew, 
but  have  only  one  exact  equivalent  in  English.  The  second 
clause  is  not  a  part  of  what  God  said,  but  a  historical  statement 
of  what  really  prevented  the  execution  o£  his  threatening.  He 
said  he  would  destroy  them,  and  he  would  have  done  so,  had  not 
Moses,  etc.  Moses  is  called  the  Elect  or  Chosen  of  Jehovah,  as 
having  been  selected  and  set  apart  to  be  God's  instrument  in  the 
great  work  of  deliverance  and  legislation.  The  plural  is  elsewhere 
applied  to  the  whole  nation  as  the  chosen  people.  See  above,  v. 
5,  and  Ps.  cv.  43.  Stood  in  the  breach  is  a  military  figure,  drawn 
from  the  desperate  defence  of  a  beseiged  town  or  fortress.  Com- 
pare Jer.  xv.  i.  Ez.  xiii.  5.  xxii.  30.  The  historical  reference  is 
to  Ex.  xxxii.  11 — 14.  Deut.  ix.  18,  19.  To  turn  back  his  wrath 
is  to  prevent  its  accomplishing  its  object.  See  above,  on  Ps. 
Ixxviii.  38,  and  compare  Num.  xxv.  11. 

24.  And  they  rejected  the  pleasant  land,  they  did  not  believe  his 
word.  This  refers  to  the  refusal  of  the  people  to  invade  the  land 
of  Canaan  in  the  first  year  of  their  exodus  from  Egypt,  and  to 
their  believing  the  report  of  the  ten  spies  in  preference  to  God 
himself.  See  above,  on  Ps.  Ixxviii.  22,  32,  and  compare  Num. 
xiv.  31.  The  land  of  desire,  the  desired  or  desirable  land,  is  a 
name  also  found  in  Jer.  iii.  19. 

25.  And  they  murmured  in  their  tents ;  they  did  not  hearken  to 
the  voice  of  Jehovah.  The  form  of  expression  in  the  first  clause 
is  borrowed  from  Deut.  i.  2~  ;  in  the  second  from  Num.  xiv.  22. 

26.  And  he  lifted  his  hand  to  them,  to  make  them  fall  in  the  wiU 


63  PSALM    CVT. 

derness.  The  first  phrase  does  not  mean,  he  raised  his  hand 
against  them,  or  to  strike  them,  but  as  the  ancient  gesture  of 
swearing.  See  Num.  xiv.  28,  30.  Deut.  i.  34.  ii.  14.  The  last 
clause  contains  the  oath  itself,  or  what  he  swore,  to  wit,  that  he 
would  make  them  fall,  slay  them,  in  the  wilderness.  See  Num. 
xiv.  29,  32. 

27.  And  to  make  their  seed  fall  in  the  nations,  and  to  scatter 
them  in  the  lands.  As  the  appointed  punishment  of  the  older 
generation  was  to  die  in  the  wilderness,  so  that  of  their  descend- 
ants was  to  die  in  dispersion  and  captivity  among  the  Gentiles. 
See  Lev.  xxvi.  33,  38,  and  compare  Deut.  xxviii.  32,  36,  64,  68. 
The  recollection  of  this  threatening  must  have  been  peculiarly 
affecting  to  the  Jews  in  Babylon. 

28.  And  they  joined  themselves  to  Baal  Peor,  and  ate  the  sacri- 
fices of  the,  dead.  He  now  adds  a  sin  committed  near  the  end  of 
the  long  error,  and  on  the  very  borders  of  the  Promised  Land. 
The  first  verb  is  properly  passive,  they  were  joined,  but  this 
of  course  does  not  mean  by  others  but  themselves,  and  thus  the 
simple  passive  comes  to  have  a  reflexive  meaning.  Baal  Peor  is 
the  name  given  to  Baal,  or  the  supreme  God  of  the  Tyrians 
and  Moabites,  as  he  was  worshipped,  with  licentious  rites,  at 
Peor,  a  mountain  in  the  land  of  Moab.  See  Num.  xxv.  1 — 3. 
The  dead,  not  dead  men,  in  allusion  to  necromantic  superstitions, 
but  the  dumb  or  lifeless  gods  whom  they  worshipped.  See  below, 
on  Ps.  cxv.  4 — 7,  and  compare  1  Cor.  xii.  2. 

29.  And  they  provoked  him  by  their  crimes,  and  the  plague 
broke  out  among  them.  The  first  verb  means  to  excite  both  grief 
and  indignation.  Compare  the  use  of  the  cognate  noun  in  Ps. 
vi.  8  (7),  and  of  the  verb  itself  in  Ps.  lxxviii.  58.  The  word  trans- 
lated plague,  like  its  English  equivalent,  has  both  a  generic  and 
specific  meaning  ;  that  of  a  divine  stroke  or  infliction  in  general, 


PSALM    CVI 


69 


and  that  of  a  pestilential  disease  in  particular.     See  Num.  xxv. 
18,  19. 

30.  Then  stood  up  Phinehas  and  judged,  and  (so)  was  stayed 
the  plague.  He  stood  (or  rose)  up  from  among  the  rest,  pre- 
sented himself  before  the  people.  He  judged  i.  e.  assumed  the 
office  and  discharged  the  duty,  from  which  the  regular  official 
judges  seemed  to  shrink.  The  verb  includes  the  act  both  of  pro- 
nouncing and  of  executing  judgment.  See  the  narrative  in  Num. 
ch.  xxv.  The  form  of  expression  in  the  last  clause  is  borrowed 
from  Num.  xvii.  13  (xvi.  48.) 

31.  And  it  was  reckoned  to  him  for  righteousness,  to  generation 
and  generation,  even  to  eternity.  The  form  of  expression  is  bor- 
rowed from  Gen.  xv.  6  ;  but  what  is  here  meant  is  evidently  not 
a  justifying  act  by  which  Phinehas  was  saved,  but  a  praiseworthy 
act  for  which  he,  a  justified  or  righteous  man  already,  received 
the  divine  commendation  and  a  perpetual  memorial  of  his  faith- 
fulness. Compare  Deut.  vi.  25.  xxiv.  13.  The  particular  reward 
promised  (Num.  xxv.  13),  that  of  a  perpetual  priesthood,  is  not 
here  mentioned,  but  was  familiar  to  the  mind  of  every  Hebrew 
reader. 

32.  And  they  angered  (him)  at  the  waters  of  Strife,  and  it  went 
ill  icith  Moses,  on  their  account.  See  above,  on  Ps.  lxxxi.  8  (7) 
xcv.  8.  xcix.  S.  The  Hebrew  word  for  strife  is  the  name  given  to 
the  place,  Meribah.  The  object  of  the  first  verb  is  Jehovah,  as 
in  v.  29.  It  went  ill  with  Moses,  or,  more  literally,  it  was  bad 
for  Moses. 

33.  For  they  resisted  his  spirit,  and  he  spake  unadvisedly  with 
his  lips.  His  spirit  may  grammatically  signify  either  that  of  God 
or  that  of  Moses:  The  latest  writers  are  in  favour  of  the  first 
construction,  which  is  not  without  analogies  in  other  parts  of 


70-  PSALM    CVI. 

Scripture  (Isai.  lxiii.  10.  Eph.  iv.  30)  ,  but  the  other  seems 
entitled  to  the  preference  in  this  connection,  because  the  first 
clause  then  contains  the  ground  or  reason  of  the  other.  It  was 
because  the  mind  of  Moses  was  excited  by  their  opposition,  that 
he  spake  unadvisedly  with  his  lips.  The  last  verb  is  one  used  in 
the  law  to  denote  a  precipitate  inconsiderate  engagement,  Lev.  v.  4. 

34.  They  did  not  destroy  the  nations  which  the  Lord  said  to 
them.  The  confession  now  passes  from  the  sins  of  the  wilderness 
to  those  of  Canaan.  The  neglect  to  destroy  the  Canaanites  com- 
pletely was  not  only  a  direct  violatiom  of  God's  precept,  but  the 
source  of  nearly  all  the  public  evils  that  ensued.  There  is  no 
need  of  giving  to  the  last  verb  a  rare  and  dubious  sense  {com- 
manded.) The  meaning  of  the  clause  is,  which  Jehovah  said  to 
them  (must  be  destroyed.) 

35.  And  they  mixed  themselves  with  the  nations  and  learned 
their  doings.  The  reflexive  verb  at  the  beginning  indicates  an 
active  and  deliberate  amalgamation,  as  distinguished  from  a  pas- 
sive and  involuntary  one.  The  nations  of  the  Canaanites,  and 
those  which  inhabited  surrounding  countries.  The  primary  idea 
is  not  that  of  gentiles  or  heathen,  in  the  religious  sense.  Learned 
their  doings  or  practices,  learned  to  do  as  they  did.  With  the 
first  clause  compare  Jos.  xxiii.  12,  13.  Judg.  iii.  6  ;  with  the 
second,  Dcut.  xviii.  9.  xx.  IS. 


L5 


36.  And  served  their  idols,  and  they  were  to  tJiem  for  a  snare. 
The  word  translated  idols,  by  its  etymological  affinities,  suggests 
the  idea  of  vexations,  pains.  See  above,  on  Ps.  xvi.  4.  A  snare, 
i.  e.  a  temptation  to  idolatry.     Compare  Deut.  vii.  16. 

37.  And  they  sacrificed  their  sons  and  their  daughters  to  the 
demons.  This  last  is  the  Septuagint  version  and,  if  not  directly 
sanctioned,  is  at  least  referred  to  in  the  New  Testament  (1  Cor. 


PSALM    CVI.  71 

x.20.)  That  the  worship  of  idols  was  connected  with  that  of 
fallen  spirits,  is  neither  improbable  in  itself  nor  contradictory  to 
Scripture.  According  to  the  modern  etymologists,  the  Hebrew 
word  means  lords  or  masters,  and  is  a  poetical  equivalent  to 
Baalim,  which  means  the  same  thing.  Compare  Deut.  xxxii.  17, 
and  the  xigioi  0f  1  Cor.  viii.  5.  The  word  translated  devils  in 
Lev.  17.  7  is  entirely  different. 

38.  And  they  shed  innocent  blood,  the  blood  of  their  sons  and 
daughters,  whkh  they  sacrificed  to  the  idols  of  Canaan;  and  de- 
filed was  the  land  with  bloods.  The  first  verb  means  to  pour  out 
and  here  implies  a  copious  or  abundant  bloodshed,  corresponding 
to  the  next  verb,  which  is  an  intensive  form  of  that  used  in  v.  37. 
Blood,  in  the  singular,  is  used  in  a  physical  sense  ;  the  plural 
bloods  in  a  moral  one,  always  implying  guilt,  and  especially  the 
guilt  of  murder.  See  above,  on  Ps.  v.  7  (6.)  xxvi.  9.  li.  16  (14.) 
lv.  24  (23.)  The  first  three  members  of  the  sentence  have  re- 
spect to  the  prohibitions  in  Deut.  xii.  31.  xviii.  10.  xix.  10.  With 
the  last  clause  compare  Num.  xxxv.  33. 

39.  And  they  were  polluted  by  their  oxen  doings,  and  went 
a  tehoring  by  their  own  crimes.  They  defiled  not  only  the  land 
of  promise  but  themselves.  Or  rather,  this  verse  is  explanatory 
of  the  last  clause  of  v.  38,  and  shows  that  the  pollution  of  the 
land  was  nothing  more  nor  less  than  that  of  its  inhabitants.  The 
figure  of  spiritual  whoredom  or  adultery  is  often  used  to  signify 
the  violation,  by  the  chosen  people,  of  their  covenant  with  God, 
which  is  constantly  described  as  a  conjugal  relation.  See  above, 
on  Ps.  xlv  and  compare  Ps.  lxxiii.  27.  This  is  not  stated  as 
an  additional  offence  but  as  an  aggravating  circumstance  attending 
the  iniquities  already  mentioned. 

40.  And  the  anger  of  Jehovah  was  enkindled  at  his  people,  and 
he  abhorred  his  heritage.     This  is  the  strongest  form  in  which  his 


72  PSALM    CVI. 

detestation  of  their  sins  could  be  expressed,  but  does  not  neces- 
sarily imply  the  abrogation  of  his  covenant  with  them.  The 
feeling  described  is  like  that  of  a  parent  towards  his  wicked  chil- 
dren,  or  of  husbands  and  wives,  who  do  not  cease  to  love  each 
other,  though  grieved  and  indignant  at  each  other's  sins.  The 
word  heritage  adds  great  point  to  the  sentence.  He  abhorred  the 
very  people  whom  he  had  chosen  to  be  his,  not  merely  for  a  sin- 
gle generation,  but  for  many.     See  above,  on  Ps.  lxxviii.  59,  62. 

41.  And  he  gave  them  into  the  hand  of  nations,  and  over  them 
ruled  their  haters.  The  same  nations  whom  they  had  rebelliously 
spared,  with  others  of  like  spirit — the  same  nations  who  had  led 
them  into  sin — were  used  as  instruments  of  punishment.  Com- 
pare Lev.  xxvi.  17.  Judges  ii.  14. 

42.  And  their  enemies  oppressed  them,  and  they  were  lowed 
down  under  their  hand.  They  not  only  governed  them,  but 
governed  them  tyrannically,  so  that  they  were  not  only  under 
coercion  and  constraint,  but  humbled  and  degraded  from  the  rank 
of  an  independent  state  to  that  of  tributaries  and  bondsmen.  With 
the  terms  of  this  verse  compare  Judg.  i.  34.  iii.  30.  iv.  3.  viii.  2S. 

43.  Many  times  he  frees  them,  and  they  resist  (him)  by  their 
counsel,  and  are  brought  low  by  their  guilt.  Having  given  in  the 
preceding  verses  a  brief  but  lively  summary  of  the  Book  of 
Judges,  the  Psalmist  now  passes,  by  an  almost  insensible  transi- 
tion, to  the  later  periods  of  the  history,  and  indeed  to  its  catas- 
trophe ;  for  the  meaning  of  the  last  clause  seems  to  be,  that  after 
all  their  fluctuations,  they  at  length  sink  or  fall  into  a  ruinous 
condition,  as  the  ultimate  fruit  of  their  rebellions.  The  meaning 
of  the  first  clause  is,  that  by  their  self-willed  plans  and  projects 
they  continually  come  into  collision  with  the  will  of  God,  and 
with  that  great  providential  purpose,  in  promoting  which  it  was 


PSALM    CVI.  73 

their  duty,  and  would  have  been  their  happiness,  to  co-cperate. 
With  the  last  clause  compare  Lev.  xxvi.  39.  Ezek.  xxxiii.  10. 

44.  And  he  has  looked  at  their  distress  when  he  heard  them  cry 
The  idiomatic  form  of  the  original  may  thus  be  represented  by  a 
bald  translation,  and  he  saio  in  the  distress  to  them  in  his  hearing 
their  cry.  As  this  follows  the  brief  statement  of  their  downfall, 
there  is  much  probability  in  the  opinion,  that  it  relates  to  the 
"  tokens  for  good,"  which  were  granted  to  the  exiled  Jews  in 
Babylon  long  before  their  actual  restoration.  With  the  first  clause 
compare  Ex.  ii.  25.  iv.  31.  Deut.  iv.  30.  Ps.  xviii.  7.  cii.  3. 

45.  And  he  has  remembered  for  them  his  covenant,  and  repented 
according  to  the  abundance  of  his  mercy.  For  them,  i.  e.  in  their 
favour,  for  their  benefit.  It  does  not  qualify  covenant,  but  re- 
membered. With  the  first  clause  compare  Lev.  xxvi.  42,  45.  Ps. 
cv.  8,  42  ;  with  the  second,  Num.  xiv.  19.  Ps.  v.  8  (7.)  lxix.  14 
(13.)  Neh.  xiii.  22.  The  common  version  of  the  last  word  {mercies) 
rests  upon  the  marginal  or  masoretic  reading  ;  the  more  ancient 
text  is  mercy. 

46.  And  has  given  them  favour  before  all  their  captors.  The 
literal  translation  of  the  first  clause  is,  and  has  given  them  for 
mercies  or  compassions.  This  remarkable  expression  is  borrowed 
from  1  Kings  viii.  50  (compare  2  Chr.  xxx.  9),  not  only  here  but 
in  the  history  of  Daniel  and  his  fellow-captives  (Dan.  i.  9),  which 
makes  it  not  at  all  improbable,  that  what  is  there  recorded  is 
among  the  indications  of  returning  divine  favour  here  referred  to 
by  the  Psalmist. 

47.  Save  us,  Jehovah,  our  God,  and  gather  us  from  the  nations, 
to  give  thanks  unto  thy  holy  name,  to  glory  in  thy  praise.  Encour- 
aged by  these  tokens  of  returning  favour,  the  church  prays  that 
the  hopes  thus  raised  may  not  be  disappointed,  but  abundantly 

vol.  in.  4 


74  PSALM    CVJ. 

fulfilled  in  the  restoration  of  the  exiles  to  their  own  land,  in  return  for 
which  she  indirectly  engages  to  render  praise  and  thanksgiving  to 
Jehovah  as  her  liberator.  We  are  thus  brought  back  to  the  be- 
ginning of  the  psalm,  and  the  voice  of  confession  is  again  lost  in 
that  of  anticipated  praise.  Instead  of  our  God,  the  parallel  pas- 
sage (1  Chr.  xvi.  36)  has  God  of  our  Salvation.  The  word  trans- 
lated glory  occurs  only  in  that  passage  and  the  one  before  us.  It 
is  synonymous,  however,  with  the  one  used  in  Ps.  cv.  3,  and  often 
elsewhere,  both  meaning  properly  to  praise  one's  self.  With  the 
second  clause  compare  Ps.  xxx.  5  (4.) 

48.  Blessed  (be)  Jehovah,  God  of  Israel,  from  eternity  even  to 
eternity.  And  all  the  people  says  Amen.  Hallelujah!  Some  inter- 
preters regard  the  psalm  as  closing  with  the  preceding  verse,  and 
the  one  before  us  as  a  doxology  added  to  mark  the  conclusion  of 
the  Fourth  Book.  But  here,  as  in  Ps.  lxxii.  19,  it  is  far  more 
probable  that  this  doxology  was  the  occasion  of  the  psalm's  being 
reckoned  as  the  last  of  a  Book,  notwithstanding  its  intimate  con- 
nection with  the  one  that  follows.  This  probability  is  strength- 
ened, in  the  case  before  us,  by  the  addition  of  the  words,  and  all 
the  people  says  Amen,  which  would  be  unmeaning,  unless  the 
doxology  formed  part  of  the  psalm  itself.  The  additional  words 
are  borrowed  from  Deut.  xxvii.  15 — 26.  The  parallel  passage 
(1  Chr.  xvi.  36)  has,  And  all  the  people  said  Amen  and  give  praise 
(or  gave  praise)  to  Jehovah,  which  last  words  are  represented,  in 
the  verse  before  us,  by  the  Hallelujah  (Praise  ye  Jah!) 


PSALM    CVII.  75 


PSALM    C  V  1 1 . 

After  propounding  as  his  theme  the  goodness  of  God  in  deli- 
vering his  people,  and  especially  in  bringing  them  back  from  their 
dispersions,  vs.  1 — 3,  the  Psalmist  celebrates  this  great  event, 
under  the  various  figures  of  safe  conduct  through  a  desert  and 
arrival  in  a  populous' city,  vs.  4 — 9  ;  emancipation  Yrom  imprison- 
ment, vs.  10 — 16;  recovery  from  deadly  sickness,  vs.  17 — 22; 
deliverance  from  the  dangers  of  the  sea,  vs.  23 — 32 ;  then  de- 
scribes, in  more  direct  terms,  the  fall  of  the  oppressor,  the  restora- 
tion of  Israel,  and  his  happy  prospects,  vs.  33 — 42  ;  ending,  as 
he  began,  with  an  earnest  exhortation  to  remember  and  comme- 
morate Jehovah's  goodness,  v.  43.  The  psalm  is  so  constructed 
as  to  admit  of  being  readily  applied,  either  literally  or  figuratively, 
to  various  emergencies  ;  but  its  primary  reference  to  the  return 
from  exile  seems  to  be  determined  by  vs.  2,  3.  According  to 
Hengstenberg's  hypothesis,  this  psalm  was  added  to  the  double 
trilogy  by  which  it  is  preceded  (Ps.  101 — 106),  immediately  after 
the  return  from  exile,  when  the  holy  city  was  re-peopled,  and  the 
first  harvest  had  been  gathered,  but  the  rebuilding  of  the  temple 
had  not  yet  begun.  The  whole  seven  then  compose  one  series  or 
system,  intended  to  be  used  together  in  the  public  worship  of  the 
ancient  church. 

1.  Give  thanks  unto  Jehovah,  for  he  (is)  good,  for  unto  eternity 
(is)  his  mercy.  The  repetition  of  the  first  words  of  the  foregoing 
psalm,  as  the  beginning  of  the  one  before  us,  strongly  favours  the 


76  PSALM    CVII. 

opinion,  that  the  latter  was  designed  to  be  a  hind  of  supplement 
or  appendix  to  the  former. 

2.  (So)  say  the  Redeemed  of  Jehovah,  whom  he  has  redeemed 
from  the  hand  of  distress  (or  of  the  enemy.)  What  they  are  to  say 
is  not  the  exhortation  in  the  first  clause,  but  the  reason  for  it  in 
the  last  clause,  of  the  foregoing  verse.  Let  them  acknowledge  his 
unceasing  mercy,  who  have  just  experienced  so  remarkable  a 
proof  of  it.  The  ambiguous  word  (^2)  should  probably  be  taken  in 
the  same  sense  which  it  elsewhere  has  throughout  this  psalm. 
See  below,  vs.  6,  13,  19,  28,  and  compare  Ps.  cvi.  44.  Indeed 
the  two  senses  may  be  reconciled  by  simply  supposing  the  distress 
to  be  personified.  Compare  the  unambiguous  expression  in  Ps. 
cvi.  10.  Ike* Redeemed  of  the  Lord  is  a  favourite  expression  of 
Isaiah  (xxxv.  9,  10.  lxii.  12.  lxiii.  3.) 

3.  And  from  the  lands  has  gathered  them,  from  the  east  and 
from  the  west,  from  the  north  and  from  the  sea.  The  Babylonish 
exile  is  continually  spoken  of  as  a  dispersion,  either  because  it  is 
considered  as  including  other  minor  deportations,  or  because  the 
migration  of  the  great  mass  of  the  people  into  Babylonia  was  un- 
avoidably accompanied,  followed,  or  preceded,  by  a  less  extensive 
and  more  scattering  migration  of  many  individuals  and  families  to 
other  quarters.  On  the  false  assumption  of  a  perfect  parallelism 
as  indispensable,  some  have  supposed  that  sea  is  here  put  for  the 
south.  But  this  is  not  the  only  case  in  which  the  enumeration  of 
the  cardinal  points  is  complete  only  in  number.  See  Isai.  xlix.  12, 
and  compare  Isai.  xliii.  5,  6.  lvi.  8.  The  mention  of  the  sea  in- 
stead of  the  south  may  perhaps  have  reference  to  the  prophecy  in 
Deut.  xxviii.  68.  The  verse  before  us  records  the  answer  to  the 
prayer  in  Ps.  cvi.  47  and  thus  affords  another  indication,  that  the 
writer  of  the  later  composition  had  the  earlier  in  his  eye.,  and 
wrote  with  some  intention  to  illustrate  or  complete  it. 


PSALM    CVII.  77 

4.  They  wandered  in  the  wilderness,  in  a  desert  amy  ;  a  city  of 
habitation  found  they  not.  Here  begins  the  first  metaphorical 
account  of  the  Captivity  and  Restoration,  in  which  the  exiles  are 
described  as  wanderers  in  a  desert  way,  i.  e.  as  some  suppose  a 
pathless  desert,  which  sense,  however,  can  scarcely  be  extracted 
from  the  Hebrew  words.  Others  understand  the  phrase  to  mean 
a  way,  i.  e.  a  course,  a  region  to  be  traversed,  which  is  desert ; 
but  this  supposes  way  to  be  the  subject  and  desert  the  qualifying 
term,  as  they  would  be  in  English,  but  in  Hebrew  the  precise 
sense  is  a  desert  of  way,  or  a  way-desert,  which  some  interpreters 
explain  to  mean  a  desert  in  reference  to  its  ways'  or  paths,  thus 
arriving,  by  a  different  course,  at  the  meaning  first  suggested, 
namely,  that  of  a  pathless  wilderness.  City  of  habitation  may 
mean  a  habitable  or  inhabited  city  in  general,  or  a  city  for  them 
to  inhabit  in  particular.  The  latter  is  more  probable,  because  the 
word  translated  habitation  is  not  an  abstract  but  a  local  noun, 
meaning  the  place  where  men  sit  or  dwell,  according  to  the  pri 
mary  and  secondary  meaning  of  the  verbal  root.  See  above,  on 
Ps.  i.  1.  It  may  here  be  either  governed  by  city,  as  above,  or  in 
apposition  with  it,  a  city,  a  dwelling-place,  i.  e.  a  city  in  which 
they  might  dwell.  There  is  obvious  allusion  to  Jerusalem,  as 
well  as  to  the  great  Arabian  wilderness,  although  the  contrast  of 
the  city  and  the  desert  suggests  the  idea  of  suffering  and  relief,  by 
a  natural  as  well  as  a  historical  association.  See  Ez.  xxix.  5,  and 
compare  Job  xii.  24. 

5.  Hungry — also  thirsty — their  soul  in  them  shrouds  itself. 
This  verse  continues  the  description  of  the  wanderers  in  the 
desert.  To  avoid  the  ambiguity  of  an  exact  version,  in  which 
hungry  and  thirsty  might  seem  to  agree  with  soul,  the  substantive 
verb  may  be  supplied  in  the  first  clause,  {they  are)  hungry,  also 
thirsty.  The  primary  sense  of  the  reflexive  verb  at  the  end  of  the 
sentence  seems  to  be  that  of  covering  one's  self  with  darkness,  or 
sinking  overwhelmed  beneath  some  great  calamity.     See  above, 


7S  PSALM   CVII. 

on  Ps.  lxxvii.  4  (3),  and  compare  the  cognate  forms  in  Ps.  lxi.  3 
(2.)  lxv.  14  (13.)  cii.  i.  Isai.  lvii.  16. 

6.  And  they  cried  to  Jehovah  in  their  distress  ;  from  their  straits 
he  frees  them.  Both  the  nouns,  according  to  their  etymology, 
convey  the  idea  of  pressure,  compression,  painful  restraint.  In 
their  distress,  literally,  in  the  distress  to  them,  that  which  they  had 
or  suffered.  See  above,  on  Ps.  cvi.  44,  and  compare  Deut.  iv.  30. 
The  change  from  the  past  tense  to  the  future  seems  intended 
merely  to  describe  the  act  denoted  by  the  second  as  more  recent 

7.  And  he  led  them  in  a  straight  course,  to  go  to  a  city  of  habi 
tation.  No  exact  version  can  preserve  or  imitate  the  paronomasia 
arising  from  the  etymological  affinity  of  the  first  verb  and  noun, 
analogous  to  that  between  the  English  walk  and  to  walk,  though 
the  Hebrew  forms  are  only  similar  and  not  identical.  The  idea 
of  physical  rectitude  or  straightness  necessarily  suggests  that  of 
moral  rectitude  or  honesty,  commonly  denoted  by  the  Hebrew 
word. 

8.  Let  (such)  give  thanks  to  Jehovah  (far)  his  mercy,  and  his 
wonderful  works  to  the  sons  of  man.  Some  interpreters  make 
this  the  close  of  a  long  sentence,  beginning  with  v.  4,  and  adopt, 
in  all  the  intervening  verses,  a  relative  construction,  as  if  he  had 
said,  let  such  as  wandered  in  the  wilderness,  whose  soul  fainted  in 
them,  who  cried  unto  the  Lord,  whom  he  led  etc.  let  such  give 
thanks  unto  his  name.  But  although  this  is  certainly  the  logical 
connection  of  the  passage,  its  involution  and  complexity  of  form 
are  as  far  as  possible  removed  from  the  simplicity  of  Hebrew 
syntax,  which  prefers  a  distinct  enunciation  of  particulars  to  all 
such  artificial  combinations.  This  verse  constitutes  the  burden  or 
chorus  of  the  psalm. 

9.  For  he  has  satisfied  ihe  craving  soul,  and  the  hungry  soul 


PSALM    CVII.  79 

has  filled  with  good.  This  is  merely  the  conclusion  of  the  first 
scene  or  picture,  with  a  change  of  figure  hut  a  very  slight  one, 
as  tho  want  of  food  is  one  of  the  most  painful  and  familiar 
hardships  of  a  journey  through  a  desert,  and  as  such  would 
necessarily  occur  to  every  Israelite  who  knew  the  story  of  the 
error  in  the  wilderness.  The  first  verb  has  the  same  sense  as  in 
Ps.  civ.  13 ;  the  last  noun  the  same  sense  as  in  Ps.  ciii.  4.  civ.  28. 
The  unusual  word  translated  craving  is  borrowed  from  Isai.  xxix.  8. 

10.  Dwelling  in  darkness  and  deathshade,  bound  in  affliction 
and  iron.  Here  begins  the  second  picture  which  exhibits  the 
same  sufferers,  no  longer  as  wanderers  in  the  desert,  but  as  closely 
confined  prisoners.  The  darkness  primarily  meant  is  that  of  the 
dungeon,  but  not  without  reference  to  the  frequent  use  of  dark- 
ness in  general  as  an  emblem  of  misery.  See  above,  on  Ps.  lxviii. 
7(6.)  The  idea  of  darkness  is  then  expressed  in  a  still  stronger 
form  by  the  striking  compound  deathshade  or  shadow  of  death,  a 
bold  but  beautiful  description  of  the  most  profound  obscurity. 
See  above,  on  Ps.  xxiii.  4.  The  leading  words  of  the  two  clauses 
might,  in  one  respect,  be  more  exactly  rendered,  inhabitants  of 
darkness ,  prisoners  of  affliction.  See  above,  on  Ps.  lxxviii.  61. 
There  is  no  mixture  of  literal  and  figurative  terms  in  the  last 
clause,  but  only  the  addition  of  a  specific  to  a  general  term. 
The  affliction  particularly  meant  is  that  produced  by  iron,  i.  e. 
chains  or  fetters.  See  above,  on  Ps.  cv.  18,  and  with  the  verse 
before  us  compare  Isai.  xlii.  7.  xlix.  9.  Job  xxxvi.  8.  Luke  xhi. 
16. 

1 1 .  Because  they  resisted  the  words  of  the  Mightiest,  and  the 
counsel  of  the  Highest  contemned.  This  verse  introduces  what 
was  wanting  in  the  first  scene,  the  fact  that  these  were  not  inno- 
cent sufferers.  However  cruel  or  unjust  their  sufferings  at  the 
hands  of  men,  they  were  but  condign  punishments  as  sent  by  God. 
This  is  a  point  of  contact  and  resemblance  with  the  preceding 


80  PSALM    CVII. 

psalm,  which  is  not  without  importance.  Resisted,  rebelled  against, 
a  favourite  expression  in  these  psalms.  Sec  above,  on  Ps.  cv.  28. 
cvi.  7,  33,  43.  Words  or  sayings,  commonly  applied  to  promises, 
and  even  here  combining  that  idea  with  the  sense  of  command, 
because  the  command  which  they  resisted  or  rebelled  against  had 
reference  to  the  plan  or  counsel  of  the  Lord  for  the  deliverance  of 
his  people.  The  word  translated  mightiest  is  (;&)  one  of  the  divine 
names,  here  represented  by  an  English  superlative,  in  order  to 
preserve  the  antithesis  with  Most  High  in  the  other  clause. 

12.  And  he  brought  doicn,  with  trouble,  their  heart;  they 
stumbled  and  there  was  no  helper.  The  remedial  design  and 
effect  of  their  punishment  are  beautifully  set  forth  in  the  first 
clause.  The  word  translated  trouble  means  originally  work  or 
labour,  then  the  pain  attending  it  or  flowing  from  it.  Stumbled 
may  here  be  put  for  fell,  or  have  the  milder  sense  of  tottering  or 
stumbling,  as  distinguished  from  a  total  fall.  No  helper,  or  no?ie 
helping,  'except  God,  as  intimated  in  the  next  verse  ;  or  against 
God,  when  he  chose  to  punish  them. 

13.  And  they  cried  to  Jehovah  in  their  distress;  out  of  tlidr 
straits  he  saves  them.  An  exact  repetition  of  v.  6,  except  that  the 
first  verb  is  exchanged  for  a  cognate  one,  differing  only  in  a  single 
letter,  and  the  last  verb  for  a  synonyme  still  more  familiar.  As 
to  the  consecution  of  the  tenses,  see  above,  on  v.  6. 

14.  He  brings  them  out  from  darkness  and  deathshade,  and 
their  bonds  he  severs.  The  terms  used  in  describing  the  deliver* 
ance  are  studiously  made  to  correspond  with  the  account  of  tho 
captivity  in  v.  10.  It  is  more  remarkable,  though  possibly  for- 
tuitous, that  the  words  of  the  second  clause  are  the  same  which 
David  puts  into  the  mouth  of  the  revolted  nations,  Ps.  ii.  3.  The 
English  word  severs  is  here  used  instead  of  breaks,  in  order  to  re- 
present  the  more  uncommon  and  poetical  term  used  in  Hebrew. 


PSALM    CVII.  gl 

15,  16.  Let  (such)  give  thanks  unto  Jehovah  {for)  his  mercy, 
and  his  wonderful  works  to  the  sons  of  man,  because  he  has  broken 
doors  of  brass,  and  bars  of  iron  has  cut  asunder.  The  burden 
m  v.  15  is  in  all  respects  identical  with  v.  8,  but  the  supplemen- 
tary verse  differs,  according  to  the  prominent  figures  in  the  two 
scenes  or  pictures.  As  the  idea  of  famine  was  selected,  in  v.  9, 
from  among  the  hardships  of  the  wilderness,  so  here  the  fastenings 
of  the  prison  are  presented  in  precisely  the  same  manner.  In 
this  striking  regularity  of  form,  combined  with  vividness  and  beauty 
of  conception,  there  is  evidence  of  art  and  skill  as  well  as  genius. 
The  verb  in  the  first  clause  of  v.  16  is  an  intensive  form  of  the 
verb  to  break,  and  might  here  be  rendered  shattered,  shivered,  or  the 
like.  The  corresponding  verb  in  the  last  clause  is  a  similar  in- 
tensive of  the  verb  to  cut.  The  whole  verse  is  copied  from  Isai 
xlv.  2,  where  we  find  the  promise,  of  which  this  is  the  fulfilment 

17.  Fools  by  their  course  of  transgression,  and  by  their  crimes, 
afflict  themselves.  Here  begins  the  third  scene  or  picture,  at  the 
very  opening  of  which  the  charge  of  folly  is  added  to  the  previous 
one  of  guilt.  The  reflexive  meaning  of  the  verb  is  essential  and 
cannot  be  diluted  into  a  mere  passive,  without  weakening  the 
whole  sentence,  the  very  point  of  which  consists  in  making  them 
the  guilty  authors  of  their  own  distresses.  The  word  for  trans- 
gression is  the  one  that  originally  means  revolt  from  God, 
apostasy.  See  above,  on  Ps.  xxxvi.  2  (1.)  Course,  literally, 
way  or  path.  By,  literally,  from,  as  when  we  speak  of  an  effect 
as  arising  or  proceeding  from  a  cause. 

18.  All  food  their  soul  abhors,  and  they  draw  near  to  the  very 

gates  of  death.     This  verse  abruptly  brings  before  us  the  same 

persons  whom  we  lately  beheld  wandering  in  the  desert,  and  then 

chained  in  a  dark  dungeon,  now  suffering  from  disease,  such  as 

not  only  mars  their  pleasures,  but  threatens  to  abbreviate  their 

lives.     Compare  Ps.  cii.  3.  Job  xxxiii.  20.     The  expression  very 

4* 


§2  PSALM    CVII. 

gates,  in  the  translation  of  the  last  clause,  is  intended  to  convey 
the  full  force  of  the  Hebrew  preposition  p2)  which  is  stronger 
than  (:a)  to.  See  above,  on  Ps.  lvii.  11  (10.)  With  the  last 
clause  compare  Ps.  ix.  14.  lxxxviii.  4  (3.)  Job.  xxxiii.  22.  Isai. 
xxxviii.  9. 

•  19.  And  they  cry  to  Jehovah  in  their  distress ;  out  of  their 
straits  he  saves  them.  See  above  on  vs.  6,  13,  with  the  last  of 
which  this  agrees  exactly. 

20.  He  sends  his  word  and  heals  them,  and  males  them  escape 
from  their  destructions,  i.  e.  those  which  threatened  them,  and 
from  which  escape  appeared  impossible.  Tic  sends  his  word,  he 
issues  his  command,  exerts  his  sovereign  power  and  authority. 
The  last  word  in  the  Hebrew  occurs  only  here  and  once  in 
Lamentations  (iv.  20.)  The  modern  interpreters  have  pits  or 
graves ;  but  such  a  derivation  from  the  verbal  root  is  without 
example  or  analogy.  See  above,  on  Ps.  xvi.  10-  With  the  first 
clause  compare  Ps.  xxx.  3  (2.)  xxxiii.  9.  Isai.  lvii.  IS  ;  with  the 
last  Ps.  ciii.  4. 

21,  22.  Let  (such)  give  thanks  unto  Jehovah  (for)  his  mercy, 
and  his  wonderful  works  to  the  sons  of  man ;  and  let  them  sacri- 
fice sacrifices  of  thanksgiving,  and  recount  his  deeds  with  (joyful) 
singing.  The  freedom  from  technical  and  artificial  rules  of 
rhetoric  or  versification,  even  in  those  parts  of  the  composition 
which  exhibit  most  of  art  and  skill,  is  peculiarly  observable  in  this 
verse,  where,  instead  of  adding  to  the  uniform  chorus  or  refrain 
some  particular  image  from  the  scene  just  closing,  as  in  vs.  9, 
16,  the  Psalmist  continues  and  completes  the  sentence  by  repeat- 
ing the  exhortation  to  give  thanks,  in  another  but  still  figurative 
form,  derived  from  the  musical  and  sacrificial  customs  of  the 
temple  worship.     They  must  not  only  utter  thanks  but  offer  thcin 


PSALM    CVII.  g3 

in  sacrifice.     They  must  not  only  offer  them  in  sacrifice  but  sing 
them.     With  the  first  clause  compare  Ps.  1.  14. 

23.  Going  down  the  sea  in  ships,  doing  business  in  the  many 
waters.  Here  again  the  scene  is  shifted,  and  the  exiles  pass 
before  us,  not  as  wanderers  in  the  desert,  or  as  captives  in  the 
dungeon,  or  as  suffering  from  sickness,  but  as  mariners  engaged 
in  an  adventurous  voyage.  Descending,  going  down,  seems  to  be 
an  idiomatic  phrase,  borrowed  from  Isai.  xlii.  10,  and  equivalent 
to  going  out  to  sea  in  English.  The  expression  may  have  refer- 
ence to  the  general  elevation  of  the  land  above  the  water  (see 
above,  on  Ps.  xxiv.  2),  but  is  directly  opposite  to  our  phrase,  tf& 
high  seas,  and  to  the  classical  usage  of  ascending  ships,  i.  e.  em- 
barking, and  descending,  i.  e.  landing.  Doing  business  has  its 
ordinary  sense,  as  applied  to  trade  or  traffic.  The  last  words 
may  also  be  translated  great  or  mighty  waters  ;  but  the  usage  of 
the  Psalms  is  in  favour  of  the  version  many  waters,  which  more- 
over forms  a  beautiful  poetical  equivalent  to  sea  or  ocean.  This 
image  could  not  fail  to  suggest,  however  indirectly,  the  idea  of 
the  world  with  its  commotions,  of  which  the  constant  emblem  is 
the  sea.  See  above,  on  Ps.  xlvi.  4  (3.)  lxv.  8  (7.)lxxxix.  10  (9.) 
xciii.  3,  4,  and  compare  Matt.  viii.  23 — 26.  Mark  iv.  36 — 41. 
Luke  viii.  22 — 25. 

24.  They  saw  the  works  of  Jehovah,  and  his  wonders  in  the  deep. 
The  pronoun  at  the  beginning  is  emphatic,  (it  is)  they  (that)  see 
(or  saiv)  the  works  of  the  Lord,  as  if  others  could  lay  claim  to 
no  such  privilege  or  honour.  Both  the  senses  of  the  phrase  Godh 
works  are  appropriate  in  this  connection,  his  works  of  creation 
and  his  works  of  providence.  The  last  word  is  another  poetical 
equivalent  to  sea  or  ocean.     See  above,  on  Ps.  lxix.  3  (2.) 

25.  And  he  said — and  there  arose  a  stormy  wind,  and  it  lifted 
up  his  leaves.    He  now  parenthetically  specifies  some  of  the  divine 


84  PSALM    CVII. 

works  which  he  had  just  mentioned  in  the  general.  The  form  of 
expression  at  the  beginning,  as  in  all  like  cases,  involves  an  allu- 
sion to  the  history  of  the  creation,  where  each  creative  act  is  pre- 
ceded by  God's  saying,  let  it  be.  So  here,  the  full  sense  is,  and 
God  said  (let  a  stormy  wind  arise)  and  a  stormy  wind  arose.  See 
above,  on  Ps.  xxxiii.  9.  Arose,  literally,  stood,  stood  up;  as  in 
Ps.  cvi.  30.  A  stormy  wind,  literally,  a  wind  of  storm  or  tem- 
pest. Instead  of  his  leaves  we  may  read  its  leaves,  and  refer  the 
pronoun  to  the  remoter  antecedent  (sea)  in  v.  23.  Deep,  in  v. 
24,  is  of  a  different  gender.  It  is  equally  correct,  however,  and 
more  natural,  to  re*fer  it  to  Jehovah,  as  the  maker  of  the  sea  and 
the  ruler  of  its  waves.  Compare  the  expression  thy  leaves  and 
thy  billows  in  Ps.  xlii.  8.     See  also  Isai.  li.  15.  Jer.  xxxi.  35. 

26.  They  rise  (to)  the  heavens  ;  they  sink  (to)  the  depths  ;  their 
soul  with  evil  dissolves  itself.  That  the  verbs  in  the  first  clause 
relate  not  to  the  waves  but  to  the  .mariners,  is  evident  from  the 
last  clause.  The  words  rise  and  sink  are  used  instead  of  ascend, 
descend,  or  go  up,  go  down,  because  the  Hebrew  verbs  have  no 
etymological  affinity,  nor  even  a  single  letter  common  to  their 
roots.  The  ellipsis  of  the  preposition  to  is  frequent,  or  rather 
verbs  of  motion  in  Hebrew  may  be  construed  directly  with 
a  noun,  where  our  idiom  requires  the  intervention  of  a  par- 
ticle. Evil  in  the  last  clause  may  denote  their  evil  state  or 
painful  situation,  with  all  the  circumstances  comprehended  in 
it ;  or  more  specifically,  their  distress  and  painful  feelings.  Com- 
pare Gen.  xli.  29.  The  reflexive  form  of  the  last  verb  is  not 
essential  to  the  meaning  of  the  sentence,  as  in  v.  17,  and  may 
therefore  be  explained  as  an  intensive  or  emphatic  passive,  it  is 
melted.  See  above,  on  Ps.  xxii.  15  (14.)  With  the  whole  verse 
compare  Ps.  civ.  8. 

27.  They  reel  and  stagger  like  a  drunken  (man),  and  all  their 
wisdom  is  confounded.     By  wisdom  we  are  here  to  understand 


PSALM    CVII.  85 

reason,  common  sense,  that  which  makes  men  rational  and  raises 
them  above  the  brutes.  This  is  plain  from  the  comparison  with 
drunkenness,  the  only  point  of  which  must  be  the  loss  of  reason. 
The  reeling  and  staggering  may  relate  to  the  irregular  and  violent 
motion  of  a  vessel  in  a  storm,  or,  as  the  last  clause  does,  to  the 
mariners  themselves.  The  last  verb  literally  means  is  swallowed 
up,  or  retaining  the  reflexive  form,  still  more  strongly,  swallows 
itself  up.     But  see  above,  on  the  last  word  of  v.  26. 

28.  And  they  cried  to  Jehovah  in  their  distress,  and  out  of  their 
straits  he  hrings  them  forth.  The  consecution  of  the  tenses  cor- 
responds to  the  relation  of  the  acts  which  they  denote,  as  viewed 
by  a  spectator.  i  Now  they  have  cried  to  the  Lord,  and  now  he 
is  bringing  them  forth.'  The  verse  differs  from  vs.  13,  19,  in 
the  first  verb,  which  agrees  with  v.  6,  and  in  the  last  verb  which 
is  unlike  both. 

29.  He  stills  the  storm  to  a  calm,  and  silent  are  their  waves. 
This  is  an  amplification  of  the  last  phrase  in  v.  28,  and  shows 
how  it  is  that  he  brings  them  forth.  The  first  verb  strictly  means 
he  makes  it  stand,  but  in  a  sense  directly  opposite  to  that  of  a 
synonymous  though  different  verb  in  v.  25.  Calm,  literally, 
silence,  stillness.  Their  waves,  the  waves  from  which  they  suf- 
fer, by  which  they  are  buffeted.     Compare  his  waves  in  v.  25. 

30.  And  they  are  glad  that  they  are  quiet,  and  he  guides  them  to 
their  desired  haven.  The  connection  might  be  rendered  clearer 
by  translating  with  the  English  Bible,  then  are  they  glad^  etc. 
The  last  word  in  the  verse  occurs  only  here,  and  is  by  some 
translated  shore,  by  others  goal  ;  but  it  is  safer  to  retain  the  old 
interpretation,  which  affords  a  perfectly  good  sense,  and  rests 
upon  the  joint  authority  of  the  Rabbinical  tradition  and  the 
Septuagint  version. 


86  PSALM    CVII. 

31,  32.  Let  (such)  give  thanks  to  Jehovah  (for)  his  mercy,  and 
his  wonderful  works  to  the  sons  of  man  •  and  let  them  exalt  him  in 
the  congregation  of  the  people,  and  in  the  session  of  the  elders  praise 
him.  Here  again  we  have  a  striking  instance  of  variety  combined 
with  uniformity.  The  burden  or  chorus,  as  in  v.  22,  is  followed 
by  a  solemn  exhortation  to  connect  the  required  thanksgiving 
with  the  forms  of  public  worship.  But  instead  of  the  temple  with 
its  sacrifices  and  its  chants,  the  reference  in  this  case,  it  should 
seem,  is  to  the  spiritual  worship  of  the  synagogue.  The  word 
translated  congregation  is  one  constantly  applied  to  Israel,  as 
actually  gathered  at  the  place  of  worship.  See  above,  on  Ps. 
xxii.  23  (22.)  The  word  session  is  employed  in  the  translation 
of  the  last  clause,  not  for  the  sake  of  a  verbal  coincidence  with 
Presbyterian  institutions,  a  coincidence  however  which  is  not  to 
be  denied,  but  because  it  adequately  represents  the  Hebrew 
(--ite)  in  its  double  acceptation,  as  denoting  both  the  act  and 
the  place  of  sitting,  and  especially  of  sitting  together.  See 
above,  on  v.  4.  The  elders,  here  as  elsewhere,  are  the  heads  of 
tribes  and  families,  the  hereditary  chiefs  and  representatives  of 
Israel. 

33.  Tie  turns  streams  into  a  wilderness,  and  springs  of  water 
to  a  thirsty  place.  As  the  shifting  of  the  scene  is  not  renewed  in 
the  remainder  of  the  psalm,  which,  on  the  other  hand,  if  viewed 
as  a  distinct  and  independent  portion  of  the  poem,  mars  its 
symmetry  of  structure,  it  seems  best  to  regard  these  verses  as 
an  episode  belonging  to  the  last  scene  and  containing  the  praises 
of  the  people  and  their  elders.  The  figures  in  this  verse  are 
often  used,  particularly  by  Isaiah,  to  denote  an  entire  revolution, 
whether  physical  or  moral,  social  or  political.  Compare  Isai. 
xliv.  26,  27.  1.  2.  Jer.  1.  3S.  li.  36.  It  thus  prepares  the  way 
for  the  subsequent  rejoicings  in  the  downfall  of  Babylon  and  the 
restoration  of  the  exiled  Jews 


PSALM    CVII.  87 

34.  A  fruitful  land  to  saltness,  for  the  wickedness  of  those  diceU 
hng  in  it.  The  sentence  is  continued  from  the  foregoing  verse 
the  nouns  being  governed  by  the  verb  he  turns.  The  first  phrase 
literally  means  a  land  of  fruit.  The  next  noun  may  be  taken 
either  in  the  abstract  sense  of  saltness  or  the  concrete  one  of  a 
saline  soil  or  region,  and  by  implication  barren.  For,  literally 
from,  as  in  v.  17  above.  Compare  the  threatening  in  Isai.  xiii. 
19,  and  the  great  historical  type  of  all  such  judgments,  the  de- 
struction of  Sodom  and  Gomorrah. 

35.  He  turns  a  desert  to  a  pool  of  loatcr,  and  a  dry  land  into 
springs  of  water.  This  is  the  reverse  of  the  description  in  v.  33, 
to  which  the  terms  are  studiously  conformed.  In  both  cases  the 
first  verb  literally  means  he  sets  or  puts,  and  the  noun  translated 
springs  means  issues  or  places  where  the  waters  issue.  Compare 
Isai.  xxxv.  7.  xli.  18.  xliii.  20. 

36.  And  has  settled  there  famished  {men),  awl  they  have  established 
a  city  to  dwell  in.  There  is  no  need  of  assuming,  that  the  desert 
thus  transformed  is  Palestine  or  Canaan.  It  is  better  to  adhere 
to  the  general  import  of  the  figures,  which  is  change  for  the  bet- 
ter. Settled,  literally,  caused  to  dwell.  The  primary  meanino- 
of  the  last  clause  is  that  those  once  homeless  have  a  home  ;  but 
there  is  of  course  a  reference  to  the  repossession  and  rebuilding 
of  Jerusalem.  The  last  phrase  in  Hebrew  is  the  same  with  that 
translated  city  of  habitation  in  v.  4. 

37.  And  have  soioed  fields,  and  planted  vineyards,  and  made 
fruits  of  increase.  The  form  of  all  these  verbs  requires  them  to 
be  understood,  like  those  of  v.  36,  as  referring  to  time  actually 
past,  from  which  some  have  inferred  that  the  date  of  the  psalm 
itself  lay  between  the  first  ingathering  of  the  fruits  by  the  returned 
Jews  and  the  founding  of  the  temple,  to  which  there  is  here  no 
allusion.     The  word  translated  increase  is  applied  elsewhere  to 


88  PSALM    C  VI  I. 

the  annual  productions  of  the  earth.  See  Lev.  xxv.  16.  To  matte, 
these  is  to  gain  or  acquire  them  by  cultivation,  as  we  speak  of 
making  money,  hut  of  raising  corn.  See  above,  on  Ps.  lx.  14 
(12.)' 

38.  And  he  has  blessed  them,  and  they  have  increased  greatly, 
and  (even)  their  cattle  he  does  not  diminish.  Increased,  not  in 
numbers  merely,  but  in  wealth,  strength,  and  prosperity.  See 
Deut.  xxx.  16.  The  verb  to  diminish  is  borrowed  from  Lev. 
xxvi.  22.  The  negation  may  be  understood  as  a  mciosis,  meaning  to 
increase  or  multiply.  The  whole  of  this  description  agrees  well 
with  the  encouraging  appearances,  by  which  the  Restoration  was 
attended  and  immediately  followed,  before  the  colony  experienced 
reverses  or  had  lost  the  fresh  impression  of  their  recent  sufferings 
and  privations,  which  are  mentioned  in  the  next  verse. 

39.  And  they  were  diminished  and  brought  low,  from  oppression, 
suffering,  and  grief.  The  only  grammatical  construction  of  the 
verbs  is  that  which  refers  them  to  a  former  time,  i.  e.  to  the  con- 
dition of  the  people  under  Babylonian  oppression.  The  sense  is 
therefore  quite  mistaken  in  the  English,  though  correctly  given  in 
the  ancient  versions.  The  contrast  is  intended  to  enhance  the 
joy  and  thankfulness  of  the  restored  exiles.  These,  now  so  pros- 
perous, are  the  very  men  who  lately  were  in  abject  misery. 

40.  Pouring  contempt  on  princes — and  he  has  made  them  wan- 
der in  a  waste  (where  there  is)  no  way.  From  the  exiles  he 
reverts  to  their  Deliverer,  and  describes  him  as  spurning  the  most 
lordly  of  their  persecutors — nay  as  making  them  take  the  place 
of  those  whom  they  oppressed,  which  idea  is  conveyed  by  the 
figure  before  used  of  wanderers  in  a  pathless  desert.  See  above, 
on  v.  4,  and  compare  Job.  xii.  21,  24.  The  word  for  waste  or 
void  is  one  of  those  used  in  Gen.  i.  2,  to  describe  the  original  con- 
dition of  the  earth. 


PSALM    CVIII. 


S9 


41 .  And  has  raised  the  poor  from  affliction,  and  made  like  a  flock 
families.  The  first  verb  suggests  the  two-fold  idea  of  elevation 
from  a  wretched  state,  and  security  from  future  danger.  For  its 
ordinary  sense,  see  above,  on  Ps.  xx.  2  (1.)  xci.  14.  The  last 
clause  simply  means,  he  has  increased  the  people  who  were  so 
reduced  in  strength  and  numbers. 

42.  The  righteous  shall  see  and  rejoice,  and  all  iniquity  stop  her 
mouth.  The  righteous  are  the  true  Israel,  as  in  Ps.  xxxiii.  1. 
Num.  xxiii.  10.  Dan.  xi.  17.  With  the  last  clause  compare  Job 
v.  16.  Isai  Hi.  15. 

43.  Who  (is)  wise  and  will  observe  these  things,  and  attentively 
consider  the  mercies  of  Jehovah  ?  The  change  of  number  in  the 
Hebrew  does  not  affect  the  meaning.  Whoever  is  wise  will  ob- 
serve these  things,  and  all  who  are  wise  will  consider  them. 
With  this  conclusion  compare  Hos.  xiv.  10.  Isai.  xlii.  23.  Jer.  ix. 
11. 


PSALM    CVIII. 

1.  A  Song.  A  Psalm.  By  David.  This  is  not  an  original 
or  independent  composition,  but  a  compilation  from  two  other 
psalms,  which  have  already  been  explained.  The  introduction, 
vs.  2 — 6  (1 — 5)  is  substantially  identical  with  Ps.  lvii.  8 — 12 
(7—11)  ;  the  body  of  the  psalm,  vs.  7—13  (6—12),  with  Ps. 
Ix.  7 — 14  (5 — 12.)  The  supposition  of  erroneous  copies,  or  of 
later  corruptions,  is  still  more  improbable  in  this  case  than  in 
those  of  Ps.  xviii,  liii,  lxx.     The  best  solution  which  has  been 


90  PSALM    CVIII. 

proposed  is,  that  David  himself  combined  these  passages  to  be 
the  basis  of  a  trilogy  (Ps.  cviii — ex),  adapted  to  the  use  of  the 
church  at  a  period  posterior  to  the  date  of  Ps.  lvii.  and  lx.  The 
comments  here  will  .be  confined  to  the  variations,  as  in  Ps.  liii 
and  lxx. 


2  (1.)  Fixed  is  my  heart ,  oh  God,  fixed  is  my  heart ;  I  will 
sing  and  play — also  my  glory.  See  above,  on  Ps.  lvii.  8  (7.) 
The  words  here  added,  also  my  glory ,  correspond  to  the  first 
clause  of  the  next  verse  in  that  psalm,  awake  my  glory  ! 

3  (2.)  Awake  lute  and  harp  !  I  toill  awaken  the  dawn  (or 
morning.)  See  above,  on  Ps.  lvii.  9  (8.)  The  only  variation  is 
the  one  already  mentioned,  the  omission  here  of  the  words  awake 
my  glory,  for  which  the  last  clause  of  v.  2  (1)  is  a  substitute. 

4  (3.)  I  will  thank  thee  among  the  nations,  oh  Jehovah,  I  will 
praise  thee  among  the  peoples.  See  above,  on  Ps.  lvii.  10  (9.) 
The  only  variation  is  the  substitution  of  the  name  Jehovah  for 
Adhonai,  a  change  scarcely  perceptible  in  the  English  versions. 

5  (4.)  For  great  from  above  the  heavens  (is)  thy  mercy,  and 
unto  the  clouds  thy  truth.  See  above,  on  Ps.  lvii.  11  (10.)  The 
only  variation  is  the  change  of  ("£)  unto  into  (~2fa)  from  above , 
apparently  intended  to  suggest  the  idea  of  God's  mercy  as  de- 
scending upon  man. 

6  (5.)  Be  thou  high  above  the  heavens,  oh  God,  and  above  all 
the  earth  thy  glory.  See  above,  on  Ps.  lvii.  12  (11.)  The  only 
variation  is  the  introduction  of  the  copulative  and  at  the  begin- 
ning of  the  second  clause. 


o 


7  (6.)  In  order  that  thy  beloved  (ones)  may  be  delivered,  save 
with  thy  right  hand,  and  hear  (or  answer)  us.     See  above,  on 


PSALM    CVIII.  91 

Ps.  Is.  7  (5),  with  which  this  verse  agrees  in  all  points,  not  ex- 
cepting the  keri  or  various  reading  in  the  last  word  (me  for  7is.) 

8  (7.)  God  hath  spoken  in  Jus  holiness  (and  therefore)  I  ivill 
triumph,  I  will  divide  Shechcm,  and  the  valley  of  Succoth  1  will 
measure.  See  above,  on  Ps.  lx.  8  (6),  with  which  this  verse 
agrees  exactly. 

9  (8.)  To  me  (belongs)  Gilead,  to  me  Manasseh,  and  Ephraim 
the  strength  of  my  head,  Judah  my  lawgiver.  See  above,  on  Ps. 
lx.  9  (7.)  The  only  variation  is  the  omission,  in  the  verse  before 
us,  of  the  and  after  Gilead. 

10  (9.)  Moab  (is)  my  wash-pot ;  at  Edom  will  I  throio  my 
shoe  ;  over  Philistia  will  I  shout  aloud.  See  above,  on  Ps.  lx. 
10  (S,)  At  the  end  of  this  verse  is  the  most  material  variation 
in  the  whole  psalm,  which,  however,  is  evidently  not  fortuitous 
or  by  a  later  hand,  but  intentional  and  made  by  the  original 
writer.  I  will  shout  aloud,  as  an  expression  of  triumph  over  a 
conquered  enemy. 

11  (10.)  Who  will  bring  me  (to)  the  fortified  city?  I^Hio 
leads  (or  has  led)  me  up  to  Edom  ?  See  above  on  Ps.  lx.  11  (9.) 
The  only  variation  is  the  change  of  one  synonymous  word  for 
another,  to  express  the  idea  of  a  fortified  city. 

12  (11.)  (Is  it)  not  God ,  who  hast  cast  us  'off,  and  wilt  not  go 
forth  with  our  hosts  ?  See  above  on  Ps.  lx.  12  (10.)  The  only 
variation  consists  in  the  omission  of  the  emphatic  pronoun  thou, 
which  is  expressed  in  the  parallel  passage,  and  only  implied  in 
the  one  before  us.  Some  interpreters  suppose  a  sudden  change 
of  construction  from  the  third  to  the  second  person.  Is  it  not 
God — (even,  thou  who)  didst  cast  us  off,  etc. 

13  (12.)  Give  us  help  from  the  enemy  (or  from  distress);  and 


92  PSALM    CIX. 

(the  rather  because)  vain  is  the  salvation  of  man,  meaning  that 
which  he  affords.  See  above,  on  Ps.  lx.  13  (11),  which  agrees 
with  this  exactly. 

14  (13.)  In  God  we  will  make  (i.  e,  gain  or  gather)  strength^ 
and  he  will  tread  down  (or  trample  on)  our  adversaries  (perse- 
cutors or  oppressors.)  See  above,  on  Ps.  lx.  14  (12),  between 
which  and  the  verse  before  us  there  is  not  the  slightest  differ- 
ence. 


PSALM     CIX. 

This  psalm  consists  of  three  parts ;  a  complaint  of  slanderous 
and  malignant  enemies,  vs.  1 — 5  ;  a  prayer  for  the  punishment 
of  such,  vs.  6 — 20  ;  and  a  prayer  for  the  sufferer's  own  deliver- 
ance, with  a  promise  of  thanksgiving,  vs.  21 — 31.  According  to 
the  theory  repeatedly  referred  to,  this  is  the  second  psalm  of  a 
Davidic  trilogy.  See  above,  on  Ps.  cviii.  This  psalm  is  re- 
markable on  two  accounts ;  first,  as  containing  the  most  striking 
instances  of  what  are  called  the  imprecations  of  the  psalms  ;  and 
then,  as  having  been  applied  in  the  most  explicit  manner  to  the 
sufferings  of  our  Saviour  from  the  treachery  of  Judas,  and  to  the 
miserable  fate  of  the  latter.  These  two  peculiarities  are  perhaps 
more  closely  connected  than  they  may  at  first  sight  seem.  Per- 
haps the  best  solution  of  the  first  is  that  afforded  by  the  second, 
or  at  least  by  the  hypothesis,  that  the  Psalmist,  under  the  direc- 
tion of  the  Spirit,  viewed  the  sufferings  of  Israel,  which  furnished 
the  occasion  of  the  psalm,  as  a  historical  type  of  the  Messiah's 
sufferings   from    the  treachery  of  Judas,   representing   that   of 


PSALM    CIX,  93 

Judah,  and  that  with  this  view  he  expresses  his  abhorrence  of  the 
crime,  and  acquiesces  in  the  justice  of  its  punishment,  in  stronger 
terms  than  would  have  been,  or  are  elsewhere,  employed  in 
reference  to  ordinary  criminals. 

1.  To  the  Chief  Musician.  By  David.  A  Psalm.  God  of 
my  praiv,  be  not  silent.  The  first  inscription  was  particularly 
necessary  here  because  the  psalm  might  otherwise  have  seemed  to 
be  a  mere  expression  of  strong  personal  feeling.  See  above,  on  Ps. 
li.  I.  God  of  my  praise,  i.  e.  the  object  of  it,  whom  I 
delight,  or  am  accustomed,  or  have  cause,  to  praise.  Be  not 
silent  means  not  merely  do  not  refuse  to  answer,  but  amidst  the 
threats  and  railings  of  my  enemies,  let  thy  voice  be  heard  also.  See 
above,  on  Ps.  xxviii.  1.  xxxv.  22.  xxxix.  13.  (12.) 

2.  For  a  wicked  mouth  and  a  mouth  of  deceit  they  have  opened; 
they  have  spoken  against  me  with  a  tongue  of  falsehood.  Com- 
pare Ps.  xxxv.  11.  lv.  4  (3.)  The  subject  of  the  first  verb  is  his 
enemies,  and  not  the  nouns  preceding,  as  the  verb  translated 
open  is  elsewhere  always  active.  Against  me,  literally,  with  me, 
implying  that  they  charged  him  falsely  to  his  face,  a  circumstance 
remarkably  fulfilled  in  Christ.     See  Matth.  xxvi.  59. 

3.  And  with  words  of  hatred  they  have  compassed  me,  and  have 
fought  against  me  without  cause.  See  above,  on  Ps.  xxxv.  20. 
xxxvi.  4  (3. ) 

4.  In  return  for  my  love  they  are  my  adversaries — and  I  (am) 
prayer.  The  first  word  in  Hebrew  strictly  means  instead  or  in 
lieu  of.  The  unusual  expression  at  the  end  can  only  mean,  I  am 
all  prayer,  I  do  nothing  but  pray,  which  some  understand  to  sig- 
nify, I  bear  their  persecution  meekly  and  continue  my  devotions 
undisturbed  by  their  calumnies  and  insults.  But  as  the  whole 
context  is  descriptive,  not  of  the  sufferer's  behaviour  but  of  his 


y4  PSALM    CIX. 

enemies',  a  more  probable  sense  is,  I  am  forced  to  be  continually 
praying  for  protection  against  them  and  deliverance  from  them. 

5.  They  lay  upon  me  evil  instead  of  good  and  hatred  instead  of 
love.  The  first  verb  literally  means  they  set  or  place.  Instead 
of  the  good  and  the  love  which  they  owed  me,  or  in  return  for  my 
kindness  and  love  to  them,  as  in  v.  4. 

6.  Appoint  thou  over  him  a  wicked  one,  and  let  an  adversary 
stand  upon  his  right  hand.  The  first  verb  in  Hebrew  means  to 
place  one  in  authority  or  charge  over  another.  See  Gen.  xxxix. 
5.  xli.  34.  Num.  i.  50  and  compare  Lev.  xxvi.  16.  Jer.  xv.  3. 
Wicked  one  and  adversary  (Satan),  although  here  used  as  appel- 
latives or  common  nouns,  are  the  very  terms  applied,  in  the  later 
scriptures,  to  the  Evil  Spirit  or  the  Devil.  See  Job  i.  6.  ii.  1. 
1  Chr.  xxi.  1.  Zech.  iii.  1,2.  In  the  place  last  cited  he  stands 
too  at  the  right  hand  of  the  sinner  to  accuse  him.  The  change 
of  number  in  the  verse  before  us  might,  in  conformity  with  usage, 
be  explained  as  a  mere  difference  of  form,  the  ideal  person  denoted 
by  the  singular  being  really  the  type  and  representative  of  the  whole 
class  denoted  by  the  plural.  But  the  constancy  with  which  the 
change,  in  this  case,  is  adhered  to,  rather  favours  the  conclusion, 
that  a  real  individual  is  meant,  to  whom  the  Psalmist  turns  from 
the  promiscuous  crowd  of  his  oppressors.  For  a  similar  transi- 
tion, see  above,  on  Ps.  lv.  13  (12.) 

7.  When  he  is  tried  he  shall  go  forth  guilty,  and  his  prayer 
shall  he  for  sin.  The  future  meaning  of  the  second  verb  is  deter- 
mined by  the  form  of  the  third,  which  is  not  apocopated,  as  in  vs. 
12,  13.  When  he  is  tried,  literally,  in  his  being  tried.  The  next 
phrase  simply  means  that  he  shall  be  condemned  ;  the  last  clause, 
that  his  very  prayer  for  mercy  shall  be  reckoned  as  a  new  offence, 
a  strong  description  of  extreme  judicial  rigour  and  inexorable 
justice. 


PSALM    CIX,  95 

8.  Let  his  days  be  few — Ids  office  let  another  take.  The  word 
translated  office  is  a  collateral  derivative  of  the  verb  at  the  be- 
ginning of  v.  6,  and  means  commission,  charge.  This  expression 
makes  it  still  more  probable  that  a  real  individual  is  referred  to, 
as  the  possession  of  a  charge  or  office  could  not  be  common  to  the 
whole  class  of  malignant  enemies.  The  Septuagint  version  is 
IntaKon^v^  oversight  or  supervision,  corresponding  exactly  to  the 
meaning  of  the  Hebrew  verb  in  v.  6.  This  translation  is  retained 
in  Acts  i.  20,  where  the  verse  before  us  is  expressly  quoted  by 
Peter,  as  "  written  in  the  book  of  Psalms,"  and  applied  to  the 
case  of  Judas  Iscariot. 

9.  Let  his  sons  be  orphans  and  his  wife  a  widow.  He  here 
passes  from  tho  person  of  the  criminal  to  the  sufferings  of  those 
dependent  on  him.     See  Ex.  xx.  5. 

10.  And  wander — wander — let  his  sons  and  beg,  and  seek  (their 
food)  from  (among)  their  ruins.  The  emphatic  repetition  of  the 
first  verb  is  expressed,  in  the  English  Bible,  by  a  paraphrase,  let 
his  children  be  continually  vagabonds.  The  last  clause  is  ex- 
tremely graphic,  representing  them  as  creeping  forth  in  search  of 
food  from  amidst  the  ruins  of  their  habitations. 

11.  Let  a  creditor  entrap  all  he  has,  and  strangers  plunder  (the 
fruit  of)  his  labour.  The  first  noun  originally  means  a  lender, 
but  in  usage  has  the  accessory  sense  of  a  hard  creditor,  an  extor- 
tioner. The  verb  means  to  lay  a  snare  for,  as  in  Ps.  xxxviii.  13 
(12.)  Strangers,  not  his  natural  heirs,  not  members  of  his 
family.     See  Deut.  xxv.  5. 

12.  Let  there  be  no  one  to  him  extending  mercy,  and  let  there  be 
no  one  showing  favour  to  his  orphans.  The  verb  translated  ex- 
tend literally  means  draw  out,  prolong,  and  is  applied  to  the  con- 
tinued indulgence  both  of  hostile  and  amicable  feelings.     See 


96  PSALM    CIX. 

above,  on  Ps.  xxviii.  3.  xxxvi.  11  (10.)  lxxxv.  6  (5.)      Showing 
favour,  exercising  mercy,  as  in  Ps.  xxxvii.  21. 

13.  Let  his  posterity  be  cut  off ;  in  the  next  generation,  hlottea 
out  le  their  name.  The  word  for  posterity  strictly  means  futurity, 
after  part,  or  latter  end.  See  above,  Ps.  xxxvii.  37,  38.  Cut 
off,  literally,  for  cutting  off.  The  next  or  after  generation,  as  in 
Ps.  xlviii.  14  (13.)  The  plural  pronoun  their  refers  to  the  col- 
lective noun  posterity. 

14.  Let  the  guilt  of  his  fathers  be  remembered  by  Jehovah,  and  his 
mothers  sin  not  blotted  out.  This  is  perhaps  the  most  fearful  im- 
precation in  the  psalm,  as  it  extends  the  consequences  of  trans- 
gression, not  merely  to  the  children,  who  might  naturally  be  ex- 
pected to  partake  of  them,  but  to  the  parents.  It  is  not  to  be 
forgotten,  however,  that  in  all  such  cases,  the  personal  guilt  of 
the  implicated  parties  is  presupposed,  and  not  inferred  from  their 
connection  with  the  principals.  Remembered  by  (literally  to) 
Jehovah,  which  may  possibly  mean  brought  to  his  remembrance, 
recalled  to  mind  by  another,  perhaps  by  the  accuser  before  men- 
tioned. 

15.  Let  them  be  before  Jehovah  always,  and  let  him  cut  off  from 
the  earth  their  memory.  The  subject  of  the  first  clause  is  the 
guilt  and  sin  mentioned  in  the  verse  preceding.  Before  Jehovah^ 
in  his  sight,  an  object  of  attention  to  him.  See  above,  Ps.  xc.  8 . 
With  the  last  clause  compare  Ps.  ix.  7  (6.)  xxxiv.  17  (16.) 

16.  Because  that  he  did  not  remember  to  do  mercy,  and  perse- 
cuted an  afflicted  and  poor  man,  and  one  smitten  in  heart,  to  kill 
(him.)  There  is  an  antithesis  between  the  remember  of  this  verse 
and  the  remembered  of  v.  14.  Though  he  did  not  remember  mercy, 
God  remembers  guilt.  The  last  phrase,  to  kill,  denotes  both 
the  design  and  the  extent  of  the  malignant  persecution,  which 


PSALM    CIX,  97 

was  deadly  or  to  death.  The  object  of  the  persecution  is  the 
psalmist  himself,  or  the  ideal  person  whom  he  represents.  See 
v.  22. 

17.  And  he  loved  a  curse,  and  it  has  come  (upon)  him  ;  and  he 
delighted  not  in  blessing,  and  it  has  removed  far  from  him.  This 
verse  contemplates  the  event  as  actually  past.  The  optative 
meaning,  given  to  the  verbs  in  the  English  Bible,  is  as  incon- 
sistent with  the  form  of  the  original  as  the  future  meaning  given 
in  the  Prayer  Book  and  the  ancient  versions. 

18.  And  he  has  put  on  cursing  as  his  garment ,  and  it  has  come 
like  water  into  his  inside,  and  like  oil  into  his  bones.  There  is  an 
obvious  climax  in  this  verse.  That  which  is  first  described  as  the 
man's  exterior  covering,  is  then  said  to  be  within  him,  first  as 
water,  then  as  oil  or  fat,  first  in  the  vessels  of  his  body,  then  in 
his  very  bones.  The  general  idea  is  that  the  curse,  which  he  de- 
nounced and  endeavoured  to  inflict  on  others,  has  taken  possession 
of  himself,  both  within  and  without.  Compare  Num.  v.  22, 
24,  27.  The  first  clause  admits  of  a  different  construction, 
which  would  make  it  descriptive  of  the  crime  and  not  the 
punishment.  He  put  on  cursing  as  his  garment,  and  (now)  it  has 
come,  etc.  This  construction  introduces  an  antithesis,  and  there 
by  adds  to  the  point  of  the  sentence,  and  is  also  recommended  by 
the  analogy  of  v.  17. 

19.  Let  it  be  to  him  as  a  garment  (that)  he  wears,  and  for  a  belt 
let  him  always  gird  it.  This  is  not  a  mere  reiteration  of  the 
figure  in  the  first  clause  of  v.  IS,  but  conveys  the  additional  idea 
of  a  habitual  and  constant  presence.  The  word  belt  is  used  in  the 
translation  of  the  last  clause,  because  the  Hebrew  word  to  which 
it  corresponds  is  not  the  usual  derivative  of  the  verb  that  follows, 
but  etymologically  unconnected  with  it. 

r 

20.  (Be)  this  the  wages  of  my  adversaries  from  Jehovah,  and 

vol.  in. — 5 


98  PSALM    CIX. 

of  those  speaking  evil  against  my  soul.  The  pronoun  this  in  the  first 
clause  refers  to  the  whole  preceding  series  of  denunciations.  The 
word  translated  wages  means  originally  work,  and  secondarily  the 
price  or  recompense  of  work  or  labour,  and  is  so  used  in  the  law 
of  Moses.  See  Lev.  xix.  13.  It  is  here  peculiarly  appropriate 
because  it  represents  the  misfortunes  of  his  enemies  as  the  direct 
fruit  of  their  own  misconduct.  No  single  word  in  English  can 
express  this  double  meaning  of  the  Hebrew.  Such  is  their  work 
and  such  their  wages.  The  word  translated  adversaries  is  a  cog- 
nate form  to  that  used  in  v.  6,  and  might  suggest  the  idea  of  my 
Satans ;  but  this  would  probably  convey  too  much.  From  Je- 
hovah, their  reward  or  recompense  to  be  expected  from  him,  or 
already  bestowed  by  him.  The  description  in  the  last  clause  in- 
cludes insult,  slander,  and  malicious  plotting. 

21.  And  thou,  Jehovah,  Lord,  do  with  me  for  thy  name's  sake , 
because  good  is  thy  mercy,  set  me  free.  The  emjmatic  thou  at  the 
beginning  indicates  a  contrast  between  God  and  his  oppressors. 
Do  with  me  is  a  common  English  phrase  meaning  deal  with  me, 
dispose  of  me  ;  but  no  such  idiom  exists  in  Hebrew,  and  the  best 
authorities  regard  the  construction  as  elliptical  and  make  it  mean, 
do  kindness  (or  shew  mercy)  to  me.  With  the  last  clause  com- 
pare Ps.  lxiii.  4  (3.)  lxix.  17  (16.) 

22.  For  afflicted  and  poor  (am)  J,  and  my  heart  is  wounded 
within  me.  This,  though  indefinite  in  form,  is  equivalent  to  say- 
ing, I  am  the  afflicted  and  poor  man  whom  the  malignant  adver- 
sary persecuted,  as  was  said  in  v.  16.  The  word  translated 
wounded  strictly  means  pierced  or  perforated,  a  stronger  expres- 
sion than  the  one  in  v.  16.  With  the  first  clause  compare  Ps. 
xl.  18  (17.)  lxix.  30  (29.) 

23.  IAke  a  shadow  at  its  turning  I  am  gone  ;  I  am  driven 
away  like  the  locust.     The  first  comparison  is  the  same  with  that 


PSALM    CIX.  99 

in  Ps.  cii.  12.  Our  idiom  enables  us  to  imitate  the  phrase  I  am 
gone,  a  passive  which  in  Hebrew  occurs  only  here.  The  other 
verb  is  rare,  but  its  meaning  is  sufficiently  determined  by  usage. 
The  allusion  here  is  to  the  violence  with  which  a  cloud  of  locusts 
in  the  east  is  scattered  by  the  wind.  Compare  Ex.  x.  19.  Joel 
ii.  20.  Nah.  iii.  17. 

24.  My  knees  totter  from  fasting,  and  my  flesh  fails  from  fat- 
ness. The  last  phrase  is  obscure  but  seems  to  mean/Vow  being 
fat,  so  that  it  is  not  fat ;  the  privative  usage  of  the  preposition 
being  very  common.  The  sense  thus  put  upon  the  verb  is  justi- 
fied by  the  analogy  of  Isai.  lviii.  11,  where  an  equivalent  expres- 
sion is  applied  to  failing  waters.  Some  interpreters,  however, 
insist  upon  retaining  the  strict  sense  both  of  verb  and  noun,  and 
understand  the  clause  to  mean,  my  flesh  lies  or  deceives  the  eye, 
by  no  longer  appearing  as  it  once  did,  or  by  seeming  to  exist 
when  it  is  gone,  from  oil,  i.  e.  from  want  of  oil,  because  no  longer 
taken  care  of  and  anointed.  But  no  construction  could  well  be 
more  forced  and  far-fetched.  It  may  also  be  objected  that  the 
external  use  of  oil  was  to  anoint  the  head  on  festive  occasions, 
not  to  fatten  the  person  or  preserve  the  flesh. 

25.  And  I  have  been  a  reproach  to  them,  they  see  me,  they  shaki 
their  head.  A  reproach,  an  object  of  contempt,  as  in  Ps.  xxii. 
7(6.)  xxxi.  12  (11.)  As  to  the  meaning  of  the  gesture  men- 
tioned in  the  last  clause,  see  above,  on  Ps.  xxii.  8  (7.) 

26.  Help  me,  Jehovah,  my  God,  save  me,  according  to  thy  mercy. 
The  renewed  description  of  his  sufferings,  in  vs.  22 — 25,  is  fol- 
lowed by  a  renewed  petition  for  deliverance,  corresponding  to  that 
in  v.  21.  According  to  thy  mercy,  i.  c.  in  proportion  to  its  great- 
ness and  the  freeness  with  which  it  is  exercised. 

27.  And  they  shall  know  that  this  (is)  thy  hand  ;  thou,  Jehovah, 


100  PSALM    CIX. 

hast  done  it.  The  optative  construction,  let  them  know,  and  the 
subjunctive  one,  that  they  may  know,  are  really  involved  in  the 
more  exact  translation,  they  shall  know.  The  subject  of  the  verb 
may  be  men  in  general,  or  the  persecuting  adversaries  in  par- 
ticular, more  probably  the  latter,  because  they  are  referred  to, 
both  before  and  after.  This  is  thy  hand,  i.  e.  this  deliverance  is 
the  product  of  thy  power.     Compare  Ps.  lix.  14  (13.) 

2S.  They  will  curse,  and  thou  wilt  bless  ;  they  have  risen  up,  and 
shall  be  shamed,  and  thy  servant  shall  be  glad.  The  first  clause, 
expressed  in  our  idiom,  would  be,  they  may  curse  but  thou  wilt 
bless.  Risen  up,  i.  e.  against  me,  a  favourite  expression  in  the 
Psalms.  Shamed,  in  the  pregnant  sense  of  being  disappointed, 
defeated,  confounded.  Thy  servant,  i.  e.  I  as  such,  in  that  ca- 
pacity or  character. 

29.  Clothed  shall  my  adversaries  be  with  confusion,  and  dressed, 
as  a  robe,  in  their  shame.  This  is  not  the  mere  expression  of  a 
wish,  like  that  in  v.  18,  which  would  here  be  out  of  place,  but  a 
confident  anticipation,  with  which  he  concludes  the  psalm.  Com- 
pare Ps.  lxxi.  13.'  The  word  translated  robe  denotes  a  garment 
reaching  to  the  feet,  and  expresses  therefore  still  more  strongly 
the  idea  that  Lis  foes  shall  be  completely  covered  with  confusion 

30.  I  will  thank  Jehovah  greatly  with  my  mouth,  and  in  the 
midst  of  many  will  I  praise  him.  He  vows  that  his  thanksgiving 
shall  not  be  merely  mental  or  domestic,  but  audible  and  public. 
With  the  last  clause  compare  Ps.  xxii.  23  (22.) 

31.  For  he  will  stand  at  the  right  hand  of  a  poor  (man),  to  save 
(hi?n)  from  the  judges  of  his  soul.  This  assigns  the  special  rea- 
son of  his  promised  praise.  The  verse  is  in  strong  contrast  to 
v.  6  above,  especially  if  Satan  be  there  taken  as  a  proper  name. 
The  right  hand  here  is  not  the  place  of  honour  but  of  protection. 


PSALM    CX.  101 

A  poo?'  man,  as  in  v.  16,  means  this  poo?-  man,  i.  e.  me  a  poor 
man.  Compare  Ps.  xxxiv.  7  (G)  The  last  clause  is  correctly 
paraphrased  in  the  common  version,  those  that  condemn  his  soul. 


PSALM     C  X  . 

This  is  the  counterpart  of  the  Second  Psalm,  completing  the 
prophetic  picture  of  the  conquering  Messiah.  The  progressive 
development  of  the  Messianic  doctrine  lies  in  this,  that  the  King- 
ship of  Messiah,  there  alleged  and  confirmed  by  a  divine  decree, 
is  here  assumed  at  the  beginning,  and  then  shown  to  be  connected 
with  his  Priesthood,  which  is  also  solemnly  proclaimed,  and  its 
perpetuity  ensured  by  a  divine  oath.  This  constitutes  the  centre 
of  the  psalm,  v.  4,  to  which  all  the  rest  is  either  introductory, 
vs.  1 — 3,  or  supplementary,  v.  5 — 7.  The  repeated,  explicit, 
and  emphatic  application  of  this  psalm,  in  the  New  Testament, 
to  Jesus  Christ,  is  so  far  from  being  arbitrary  or  at  variance  with 
the  obvious  import  of  the  psalm  itself,  that  any  other  application 
is  ridiculous.  The  chief  peculiarity  of  form  is  a  frequent  change 
of  person,  not  unlike  that  in  Ps.  xci. 

1.  By  David.  A  Psalm.  Thus  saith  Jehovah  to  my  Lord, 
Sit  thou  at  my  right  hand,  until  I  make  thine  enemies  thy  foot- 
stool. The  ascription  of  the  psalm  to  David  is  not  only  uncon- 
tradicted by  external  evidence,  but  corroborated  by  the  internal 
character  of  the  composition,  its  laconic  energy,  its  martial  tone, 
its  triumphant  confidence,  and  its  resemblance  to  other  undis- 
puted psalms  of  David.  In  addition  to  all  this,  we  have  the 
authority  of  Christ  himself,  who  not  only  speaks  of  it  as  David's, 
but  founds  an  argument  upon  it,  the  whole  force  of  which  depends 
upon  its  having  been  composed  by  him.     See  Matt.  xxii.  43. 


102  PSALM    CX. 

Mark  xii.  36.  Luke  xx.  42,  and  compare  Acts  ii.  34.     As  a  fur- 
ther confirmation  of  the  truth  of  this  inscription,  some  allege  the 
obvious  relation  of  this  psalm  to  those  before  it,  as  forming  with 
them  a  Davidic  trilogy.     See  above,  on  Ps.  cviii.  1.      Thus  saith 
Jehovah,  or  more  exactly,  a  dictum  (or  saying)  of  Jehovah.     For 
the  origin  and  usage  of  this  formula,   used  only  in    prophetic 
declarations,    see   above    on    Ps.  xxxvi.  2  (1.)    My  Lord,   i.  e. 
David's,  as  our  Saviour  explicitly  declares  in  the  passages  already 
cited,  yet  not  of  David  merely  as  a  private  person,  nor  even  as  an 
individual  king,  but  as  representing  his  own  royal  race  and  the 
house  of  Israel  over  which  it  reigned.      The  person  thus  de- 
scribed as  the  superior  and  sovereign  of  David  and  his  house  and 
of  all  Israel,  could  not  possibly  be  David  himself,  nor  any  of  his 
sons  and  successors  except  one,  who,  by  virtue  of  his  twofold 
nature,  was  at  once  his  sovereign  and  his  son.     See  Rom.  i.  3,  4. 
That   the  Lord  here  meant  was  universally  identified  with  the 
Messiah  by  the  ancient  Jews,  is  clear,  not  only  from  their  own 
traditions,  but  from  Christ's  assuming  this  interpretation  as  the 
basis  of  his  argument  to  prove   the   Messiah's  superhuman  na- 
ture, and  from  the  fact  that  his  opponents,  far  from  questioning  this 
fact,  were  unable  to  answer  him  a  word,  and  afraid  to  interrogate 
him  further  (Matt.  xxii.  46.)     The  original  form  of  expression, 
in  the  phrase  Sit  at  my  right  hand,  is  the  same  as  in  Ps.  cix.  31. 
A  seat  at  the  right  hand  of  a  king  is  mentioned  in  the  Scriptures 
as  a  place  of  honour,  not  arbitrarily,  but  as  implying  a  participa- 
tion in  his  power,  of  which  the  right  hand  is  a  constant  symbol. 
See  above,  on  Ps.  xlv.  10  (9),  and  compare  Matt.  xix.  28.    The 
Bitting  posture  is  appropriate  to  kings  who  are  frequently  described 
as  sitting  on  their  thrones.     See  above,  on  Ps.  xxix.  10.    In  this 
case,  however,  the  posture  is  of  less  moment  than  the  position. 
Hence   Stephen  sees  Christ  standing  at  the  right  hand  of  God 
(Acts  vii.  55,  56),  and  Paul  simply  says  he  is  there  (Horn.  viii. 
34.)     The  participation  in  the  divine  power,  thus  ascribed  to  the 
Messiah,  is  a  special  and  extraordinary  one,  having  reference  to 


PSALM    CX.  103 

the  total  subjugation  of  his  enemies.  This  idea  is  expressed  by 
the  figure  of  their  beiug  made  his  footstool,  perhaps  with  allusion 
to  the  ancient  practice  spoken  of  in  Josh.  x.  24.  This  figure 
itself,  however,  presupposes  the  act  of  sitting  on  a  throne.  It 
does  not  imply  inactivity,  as  some  suppose,  or  mean  that  Jehovah 
would  conquer  his  foes  for  him,  without  any  intervention  of  his 
own.  The  idea  running  through  the  whole  psalm  is,  that  it  is  in 
and  through  him  that  Jehovah  acts  for  the  destruction  of  his 
enemies,  and  that  for  this  very  end  he  is  invested  with  almighty 
power,  as  denoted  by  his  session  at  the  right  hand  of  God.  This 
session  is  to  last  until  the  total  subjugation  of  his  enemies,  that  is  to 
say,  this  special  and  extraordinary  power  of  the  Messiah  is  then 
to  terminate,  a  representation  which  agrees  exactly  with  that  of 
Paul  in  1  Cor.  xv.  24 — 28,  where  the  verse  before  us  is  dis- 
tinctly referred  to,  although  not  expressly  quoted.  It  is  there- 
fore needless,  though  grammatical,  to  give  the  until  an  in 
elusive  meaning,  namely,  until  then  and  afterwards,  as  in  Ps. 
cxii.  S  below.  This  verse,  it  has  been  said,  is  more  frequently 
quoted  or  referred  to,  in  the  New  Testament,  than  any  other  in 
the  Hebrew  Bible.  Besides  the  passages  already  cited,  it  lies  at 
the  foundation  of  all  those  which  represent  Christ  as  sitting 
at  the  right  hand  of  the  Father.  See  Matt.  xxvi.  64.  1  Cor. 
xv.  25.  Eph.  i.  20—22.  Phil.  ii.  9—11.  Heb.  i.  3,  14.  viii.  1. 
x.  12,  13.  1  Pet.  iii.  22,  and  compare  Rev.  iii.  21. 

2.  The  rod  of  thy  strength  will  Jehovah  send  forth  from  Zion  ; 
rule  thou  in  the  midst  of  thine  enemies.  The  Psalmist  now  ad- 
dresses the  Messiah  directly.  The  idea  latent  in  the  figures  of 
the  first  verse,  namely  that  of  power,  is  here  expressed.  The 
word  (uM)  translated  rod  never  means  a  sceptre,  as  the  synony- 
mous term  ('£~d\  sometimes  docs,  from  which  it  is  distinguished 
by  Ezekiel  (xix.  11),  but  a  rod  of  correction  and  of  chastisement. 
See  Jer.  xlviii.  12,  and  compare  Lsai.  ix.  3  (4.)  x.  5,  15,  xiv.  4, 
5.  Ez.  vii.  10,  11.     It   is   here   named   as  the   instrument  with 


104  PSALM    CX. 

which  the  foes  are  to  be  subdued.  Compare  Ps.  ii.  9.  There 
may  be  an  allusion  to  the  rod  of  Moses.  See  Ex.  xiv.  16,  21, 
and  compare  Isai.  x.  24,  26.  The  rod  of  thy  strength,  or  thy 
rod  of  strength,  thy  strong  rod,  or  rather  the  rod  by  means  of 
•which  thine  own  strength  is  to  be  exerted.  As  this  strength  is 
not  human  but  divine,  it  is  said  to  be  sent  forth  by  Jehovah  out 
of  Zion,  considered  as  his  earthly  residence,  the  seat  of  the  theo- 
cracy. See  above,  on  Ps.  xx.  3  (2. )  The  verb  translated  ruh 
is  not  applied  in  usage  to  a  peaceful  reign,  but  to  coercive  or 
compulsory  dominion  over  conquered  enemies.  See  above,  on 
Ps.  xlix.  15  (14),  and  compare  Num.  xxiv.  19.  The  imperative 
here  involves  prediction  in  its  strongest  form.  As  if  he  had  said : 
All  is  ready  for  the  conquest ;  there  is  no  resistance ;  there  can 
be  no  doubt  of  the  result ;  rule,  therefore,  in  the  midst  thine  ene- 
mies, i.  e.  over  the  very  enemies  by  whom  thou  art  surrounded, 
and  who  threatened  to  dethrone  thee. 

3.  Thy  people  (are)  free-will-offerings  in  the  day  of  thy  power, 
in  holy  decorations,  from  the  womb  of  the  dawn,  to  thee  (is)  the  dew 
of  thy  youth.  Every  member  of  this  very  obscure  verse  has  been 
a  subject  of  dispute  and  of  conflicting  explanations.  The  com- 
mon version  of  the  first  words  (thy  people  shall  be  willing)  is  en- 
tirely inadmissible  as  an  exact  translation,  since  the  word  trans- 
lated willing  is  a  plural  substantive  of  the  feminine  gender,  and 
not  an  adjective  agreeing  with  the  masculine  singular  noun  people. 
The  idea,  however,  is  the  same,  but  expressed  with  far  more 
strength  and  beauty.  The  plural  noun  just  mentioned  is  the  one 
used  to  denote  spontaneous  gifts,  or  freewill-offerings,  under  the 
law  ^f  Moses..  See  above,  on  Ps.  liv.  8  (7),  and  compare  Ex, 
xxv.  2.  xxxv.  29.  xxxvi.  3.  Lev.  xxii.  23.  By  supplying  the 
correlative  verb,  which  may  be  considered  as  latent  in  the  noun, 
we  obtain  the  sense,  thy  people  (offer)  voluntary  gifts.  But  by 
supplying  the  substantive  verb,  which  is  far  more  natural  and 
common,  we  obtain  the  still  more  striking  sense,  thy  people  are 


PSALM    CX.  105 

themselves  such  gifts,  i.  e.  they  freely  consecrate  themselves  to 
God.  In  this  sense  of  voluntary  self-dedication  the  reflexive  form 
of  the  verbal  root  is  used  even  in  historical  prose  (1  Chr.  xxix.  14, 
17),  especially  in  reference  to  military  service  (Judg.  v.  2,  9. 
2  Chr.  xvii.  16.)  The  day  of  thy  power,  the  day  in  which  it  is  ex- 
erted and  displayed  in  the  subjugation  of  thine  enemies.  The 
next  phrase  literally  means,  in  beauties  (or  ornaments)  of  holiness, 
which  may  cither  have  its  obvious  spiritual  sense,  as  in  Ps.  xxix. 
2,  or  that  of  holy  decorations,  with  allusion  to  the  sacerdotal  dress, 
which  is  expressly  called  garments  of  holiness,  Lev.  xvi.  4.  The 
last  is  the  sense  put  by  the  modern  interpreters  upon  the  phrase, 
which  then  means  that  the  people,  when  they  make  this  solemn 
ottering  of  themselves  to  God,  appear  clothed  in  sacerdotal  vest- 
ments, as  the  servants  of  a  priestly  king  (v.  4  below),  and  them- 
selves a  "kingdom  of  priests"  (Ex.  xix.  6.)  The.  womb  of  the 
dawn  (or  day-break)  is  a  very  strong  poetical  description  of  the 
origin  or  source  of  the  dew  which  immediately  follows,  and  the 
sense  of  which  must  determine  that  of  the  whole  clause.  The 
most  probable  opinions  as  to  this  point  are  the  following.  Some 
suppose  the  clause  to  be  descriptive  of  the  multitude  of  warriors 
who  devote  themselves  to  the  Messiah,  and  who  are  then  described 
as  no  less  numerous  than  the  drops  of  dew  born  from  the  womb 
of  morning.  The  objection  to  this  is,  that  it  lays  too  much  stress 
upon  mere  numbers,  and  expresses  that  idea  by  a  figure  neither 
common  nor  altogether  natural.  Another  explanation  makes  the 
point  of  the  comparison  with  dew,  not  numbers,  but  beauty,  bril- 
liancy thus  corresponding  to  the  holy  decorations  of  the  other  clause. 
Here  again  the  comparison  selected  is  by  no  means  obvious,  much 
less  familiar.  Lovely  or  beautiful  as  dew  is  not  a  combination 
likely  to  occur  to  the  mind  of  any  writer.  In  the  two  interpreta- 
tions which  have  now  been  given,  youth  must  be  taken  in  the 
use  of  young  men,  like  the  Latin  pules  and  juvenilis,  when  ap- 
plied to  a  youthful  soldiery,  or  made  to  qualify  the  noun  before 
t   youthful  dew,  still  meaning  the  young  warriors.     But  of  such 

5* 


106  PSALM    CX. 

a  figure  there  is  not  a  trace  in  Hebrew  usage,  and  in  the  only 
other  place  -where  the  word  (r --.;:")  occurs,  it  evidently  means 
youth,  as  a  period  of  human  life  (Ecc.  xi.  9,  10.)  Free  from  all 
these  objections  is  the  supposition,  that  the  clause  relates  not  to 
the  numbers  or  the  beauty  of  Messiah's  people,  but  to  their  per- 
petual succession,  expressed  by  a  fine  poetical  comparison  with 
dew,  engendered  afresh  daily  from  the  womb  of  the  morning. 
Youth  will  then  have  its  proper  sense,  as  denoting  the  perpetual 
youth  of  the  Messiah,  whose  body  is  thus  constantly  renewed  by 
the  successive  generations  of  his  people.  This  construction  also 
enables  us  to  divide  the  clause  more  equally  than  in  the  masoretic 
interpunction,  which,  at  all  events,  is  either  incorrect  or  rather 
musical  than  logical. 

4.  Sworn  hath  Jehovah,  and  will  not  repent,  Thou  (shalt  he)  a 
priest  forever,  after  the  order  of  Melchizedek.  .  The  declaration 
in  the  last  clause  of  v.  3  is  here  repeated  in  another  form,  and 
with  a  statement  of  the  ground  or  reason  upon  which  it  rests. 
What  was  there  poetically  represented  as  the  perpetual  youth  of 
the  Messiah  is  here  more  solemnly  described  as  a  perpetual  priest- 
hood, indissolubly  blended  with  a  perpetual  kingship,  both  secured 
by  the  oath  of  God  himself.  Tie  will  not  repent,  there  is  no  fear 
or  even  possibility  of  his  breaking  or  retracting  this  engagement, 
for  such  it  is,  and  not  a  mere  declaratory  attestation  of  the  pre- 
sent fact  or  general  truth,  as  it  might  seem  to  be  from  the  com- 
mon version,  not  only  here  but  in  Ilcb.  v.  6.  vii.  17,  21,  in  every 
ore  of  which  places  the  Greek  conforms  exactly  to  the  Septuagint 
version  and  the  Hebrew  text,  the  art  being  constantly  supplied  by 
the  translators.  That  the  clause  is  a  promise,  and  as  such  relates 
directly  to  the  future,  is  clear  from  the  whole  tenor  of  the  psalm  as  a 
prophetic  one,  as  well  as  from  the  oath,  which  is  not  used  in  Scrip- 
ture to  attest  mere  matters  of  fact,  but  to  confirm  the  divine  promise 
and  thrcatenings.  The  indefinite  expression,  a  priest,  is  intended 
to  describe   the   office  in  itself  considered,  without   reference   to 


PSALM    CX, 


]07 


temporary  distinctions  and  gradations.  It  therefore  comprehends 
whatever  appertained  to  the  office  of  the  High  Priest,  as  the  head 
and  representative  of  all  the  rest.  After  the  order,  i.  e.  accord- 
ing to  the  manner,  character,  or  institution.  It  is  remarkable 
that  this  phrase  (like  mniit!  ni  Y-  3)  'ls  almost  peculiar  to  this 
psalm  and  the  .book  of  Ecclesiastes,  being  found  besides  in  only 
one  place  (Job  v.  8.)  In  all  the  direct  quotations  of  the  verse 
in  Hebrews,  the  Septuagint  version  of  this  word  (x&£iv)  is  re- 
tained. But  in  one  of  the  more  indirect  citations  (Heb.  vii.  15) 
another  word  (0^016x^x0,)  is  substituted,  showing  that  the  essen- 
tial idea  is  that  of  likeness  or  resemblance.  This  likeness  con- 
sists primarily  in  the  union  of  the  regal  and  sacerdotal  offices. 
See  Gen.  xiv.  18.  The  meaning  of  the  verse  in  its  original  con- 
nection is,  that  this  royal  conqueror  is  also  a  priest,  who  makes 
atonement  for  the  sins  of  his  people,  and  thus  enables  and  dis- 
poses them  to  make  the  dedication  of  themselves  described  in  the 
preceding  verse.  The  perpetuity  of  this  relation,  and  its  confir- 
mation by  the  oath  of  God,  are  attendant  circumstances  but 
essential,  and  as  such  insisted  on  by  the  apostle,  Heb.  vii.  20 — 24. 
The  coincidences  founded  on  the  meaning  of  the  names  Melchize- 
dek  and  Salem  (Heb.  vii.  2),  and  on  the  want  of  hierarchical 
succession  in  both  cases  (Heb.  vii.  3),  are  perfectly  legitimate  but 
not  essential  to  the  understanding  of  the  verse  in  its  original  con- 
nection.  The  inspired  commentary  on  this  sentence,  which  occu- 
pies the  whole  seventh  chapter  of  Hebrews,  is  not  intended  merely 
to  explain  its  meaning,  but  also  to  make  use  of  its  terms,  and  the 
associations  coupled  with  them,  as  a  vehicle  of  other  kindred 
truths,  belonging  to  the  Christian  revelation,  and  not  necessarily 
suggested  by  the  Psalm  to  its  original  readers. 

5.  The  Lord  on  thy  right  hand  has  smitten,  in  the  day  of  his 
anger,  kings.  Some  suppose  this  to  be  addressed  to  Jehovah,  and 
the  Lord  to  mean  Messiah,  on  the  ground  that  they  could  not  each 
be  on  the  right  hand  of  the  other.     See  above,  v.  1.     That  they 


108  PSALM    CX. 

could  be  so,  however,  only  shows  that  the  whole  description  is  a 
figurative  one,  and  that  the  principal  figure  has  a  two-fold  mean- 
ing. On  the  right  hand  has  precisely  the  same  meaning  here  as 
in  Ps.  cix.  31,  where  it  denotes  the  place  of  protection  or  assist- 
ance, the  figure  being  probably  derived  from  the  usages  of  war, 
in  which  one  who  succours  or  protects  another  may  be  said  to 
strengthen  his  right  hand,  as  the  member  which  he  uses  in  his 
own  defence.  In  one  sense,  therefore,  the  Lord  is  at  the  right 
hand  of  Jehovah  ;  in  another  sense,  Jehovah  is  at  his.  This 
assistance,  far  from  excluding,  presupposes  his  own  action,  or  ra- 
ther, what  Jehovah  is  described  as  doing  for  him  he  does  through 
him.  See  above,  on  v.  1.  The  word  translated  smite  is  very 
strong  and  has  repeatedly  occurred  before.  See  above,  on  Ps. 
xviii.  39  (38.)  lxviii.  22,  24  (21,  23.)  The  day  of  Jehovah's 
wrath  is  coincident  with  that  of  the  Lord's  strength  in  v.  3.  The 
strength  of  the  Messiah,  as  a  conqueror,  is  to  be  exerted  in  giving 
effect  to  Jehovah's  wrath  against  his  enemies.  The  position  of  the 
word  kings  at  the  end  of  the  sentence,  although  harsh  and  almost 
uno-rammatical  in  English,  is  retained  in  the  translation  for  the 
sake  of  its  effect  upon  the  emphasis  and  point  of  the  description. 
The  objects  of  Jehovah's  wrath  and  the  Messiah's  strokes  are  not 
to  be  mere  ordinary  men,  but  kings,  if  they  continue  to  oppose 
themselves.  See  above,  on  Ps.  ii.  2,  10.  The  tense  of  the  verb 
may  be  regarded  as  an  instance  of  praeteritum  propheticum,  de- 
scribing what  is  certainly  to  happen  as  already  past. 

6.  He  will  judge  among  the  nations — he  has  filled  {them)  with 
corpses — he  has  smitten  the  head  over  much  land  (or  over  the  wide 
earth.)  By  another  sudden  change  of  form,  the  Messiah  is  again 
spoken  of  as  a  third  person.  The  judgment  here  ascribed  to  him 
is  only  another  name  and  figure  for  the  conquest  just  described. 
The  form  of  expression  in  the  last  clause  is  unusual  and  obscure. 
The  common  version  makes  both  head  and  land  collectives,  the 
heads  over  many  countries.     Some  interpreters  explain  the  second 


J  SALM    CX.  109 

word  in  this  way,  but  the  first  more  strictly,  as  denoting  a  single 
*uler  over  many  countries.  Others  invert  the  terms  and  under- 
stand by  head  the  various  chiefs  of  nations,  but  by  earth  the 
whole  earth  with  its  qualifying  epithet  of  great  or  icicle.  Amidst 
bhese  questions  of  construction  or  minute  interpretation,  the 
general  idea  is  clear  enough,  to  wit,  that  of  universal  conquest  on 
the  part  of  the  Messiah,  and  extending  to  all  earthly  principalities 
and  powers. 

7.  From  the  Irook  in  the  way  he  will  drink,  therefore  will  he 
'aise  the  head.  According  to  the  masoretic  interpunction,  in  the 
way  does  not  qualify  the  brook  but  he  will  drink,  a  distinction  of 
little  exegetical  importance.  Unlike  the  foregoing  verse,  the  one 
before  us  is  perfectly  clear  in  its  particular  expressions,  but  ob- 
scure in  its  general  import  and  relation  to  the  context.  The 
most  probable  meaning  of  the  first  clause  is,  that  he  shall  not  be 
exhausted  like  those  wandering  in  the  desert  (Ps.  cii.  24.  cvii. 
4,  5)  but  refreshed  and  strengthened,  with  a  reference,  as  some 
suppose,  to  the  relief  experienced  by  Samson  (Judg.  xv.  18,  19.) 
The  raising  of  the  head,  in  the  last  clause,  is  an  obvious  and  in- 
telligible figure  for  exhilaration,  or  relief  from  dejection  and  de- 
pression, which  is  naturally  indicated  by  the  hanging  of  the  head. 
The  only  question  is  whether  this  effect  is  here  supposed  to  be 
produced  in  the  conqueror  himself  or  in  others.  In  favour  of 
the  former  explanation  is  the  parallel  clause,  which  represents 
him  as  assuajnn^  his  own  thirst.  In  favour  of  the  other  is  the 
analogy  of  Ps.  iii.  4  (3)  xxvii.  6,  where  God  is  said  to  raise  the 
head  of  man.  As  in  other  doubtful  cases,  where  the  senses  are 
not  incompatible  or  exclusive  of  each  other,  it  is  safe,  if  not  en- 
tirely satisfactory,  to  leave  them  side  by  side,  the  rather  as  the 
words  could  probably  not  fail  to  suggest  both  idea*  tc  the  Hebrew 
reader. 


110  PSALM    CXI. 


P  S  A  L  M    CXI. 

This  is  an  alphabetical  psalm,  in  which  the  Hebrew  letters 
mark  the  beginning  not  of  verses  but  of  clauses.  The  first  eight 
verses  contain  each  two  clauses  ;  the  last  two  consist  of  three. 
The  psalm  begins  with  an  invitation  to  the  public  praise  of  God, 
v.  1,  then  assigns,  as  the  ground  and  object  of  this  praise,  his 
dealings  with  his  people,  vs.  2 — 9,  and  ends  with  the  conclusion, 
that  the  fear  of  the  Lord  is  the  beginning  of  wisdom,  v.  10. 
There  is  nothing  in  the  psalm  itself  to  determine  its  date  or  its 
historical  occasion.  According  to  Hengstenberg,  it  is  the  first, 
psalm  of  a  trilogy,  added  to  the  ancient  one  preceding  (Ps. 
cviii — ex.)  after  the  return  from  exile. 

1.  Hallelujah  !  I  will  thank  Jehovah  with  a  whole  heart,  in  the 
company  of  the  upright  and  in  the  congregation.  The  Hallelujah 
(praise  ye  Jah)  marks  the  designation  of  the  latter  psalms  for 
permanent  use  in  public  worship,  as  the  inscription  to  the  chief 
musician  does  that  of  the  older  ones.  With  a  whole  hea?'t,  or  with 
all  (my)  heart,  as  it  is  fully  ex]3ressed  in  Ps.  lxxxvi.  12.  Compare 
Ps.  cxix.  2.  The  word  translated  company  means  properly  a 
circle  of  confidential  friends.  See  above,  on  Ps.  xxv.  14.  lv. 
15  (14.)  lxiv.  3  (2.)  lxxxiii.  4  (3.)  It  is  here  applied  to  the 
church  or  chosen  people,  as  constituting  such  a  company  or  circle, 
in  opposition  to  the  world  without.  It  is  not  therefore  really 
distinct  from  the  congregation  mentioned  in  the  last  clause,  but 
another  name  for  it.  The  upright  (or  straightforward")  is  a  title 
given  to  the  true  Israel,  from  the  days  of  Balaam  downwards. 
See  Num.  xxiv    10. 

2.  G? eat  are  the  works  of  Jehovah,  sought  (according)    to  all 


PSALM    CXI.  Ill 

their  desires.  The  common  version  of  the  last  phrase,  all  them 
that  have  pleasure  therein,  supposes  the  text  to  he  differently 
pointed,  as  in  Ps.  xl.  15  (14,)  lxx.  3  (2.)  The  received  text  can 
only  mean  to  (for  or  according  to)  all  their  wishes.  The  ante- 
cedent of  the  pronoun  {their)  seems  to  he  the  upright  in  v.  1.  For 
a  similar  construction  of  the  same  pronoun,  see  below,  en  v.  10 
The  clause,  thus  construed,  is  obscure,  but  may  be  understood 
to  mean,  that  when  the  works  of  God  are  sought  out,  investigated, 
or  explored,  their  greatness  fully  satisfies  the  hopes  and  wishes 
of  his  people..  Another  possible  sense  is,  that  they  are  sought 
'for,  i.  e.  the  experience  or  knowledge  of  them  eagerly  desired, 
with  (literally  as  to)  all  their  wishes,  i.  e.  with  avidity,  or,  as  it  is 
expressed  in  the  preceding  verse,  with  all  the  heart. 

3.  Honour  mnd  majesty  (is)  his  work — and  his  righteousness 
standing  forever.  In  the  first  clause,  work  is  the  subject  of  the 
proposition,  honour  and  majesty  the  predicate.  His  work  is 
honour  and  majesty,  i.  e.  all  that  he  does  is  noble  and  majestic, 
worthy  of  the  great  King,  to  whom  these  epithets  are  often  ap- 
plied elsewhere.  See  above,  on  Ps.  civ.  1.  His  work  means 
specifically  here  what  he  does  for  the  protection  and  deliverance 
of  his  people.  In  the  last  clause,  as  in  many  other  places,  this 
work  is  referred  to  his  righteousness,  not  his  justice,  in  the 
technical  and  strict  sense,  but  his  rectitude,  including  his  fidelity 
to  his  engagements,  and  securing  the  exercise  of  his  covenanted 
mercy.  This  seems  more  natural  than  to  explain  it  as  meaning 
the  practical-justification  of  his  people  by  his  providential  care  of 
them.  Standing  to  eternity  (or  perpetuity),  not  fitful  or  ca- 
pricious, not  confined  or  temporary,  but  perpetual  and  constant. 

4.  A  memory  has  he  made  for  his  wonderful  works ;  gracious 
and  compassionate  (is)  Jehovah.  The  first  clause,  though  not 
exactly  rendered,  is  correctly  paraphrased  in  the  English  Bible, 
he  hath  made  his  wonderful  works  to   be  remembered,  and  still 


112  PSALM    CXI. 

more  freely  in  the  Prayer  Book  version.  The  last  clause  shows 
that  the  wonderful  works  of  the  first  are  not  the  wonders  of  crea- 
tion, nor  those  of  providence  in  general,  but  those  wrought  for 
the  benefit  of  Israel.  The  terms  of  this  clause  are  borrowed 
from  Ex.  xxxiv.  6.     See  above,  on  Ps.  ciii.  8. 

5.  Prey  hath  he  given  to  those  fearing  him  ;  he  will  remember  to 
eternity  his  covenant.  The  first  word  properly  denotes  the  food 
of  wild  beasts,  and  may  here  be  either  a  poetical  equivalent  to 
food,  provision,  as  in  Prov.  xxxi.  15.  Mai.  iii.  10,  or  intended  to 
suggest  the  additional  idea  of  food  obtained  at  the  expense  of 
enemies.  In  either  case  there  seems  to  be  no  reason  for  restrict- 
ing the  clause  to  the  supply  of  Israel  in  the  desert,  although  that 
would  necessarily  occur  to  every  reader,  as  the  great  historical 
example  of  the  general  fact  alleged,  and  in  the  last  clause  repre- 
sented as  a  proof  of  God's  fidelity  to  covenant  engagements. 

6.  The  power  of  his  iuorks  he  has  declared  to  his  people,  (so  as) 
to  give  to  them  a  heritage  of  nations.  He  has  shown  them  what 
powerful  things  he  can  do,  by  favouring  them  so  far  as  to  drive 
out  nations  from  their  seats,  and  make  his  people  their  successors 
and,  as  it  were,  their  heirs.  This  refers  to  the  conquest  of 
Canaan,  as  the  first  in  a  long  series  of  such  dispossessions,  includ- 
ing all  the  territories  gained  in  war  from  the  surrounding  nations, 
till  the  death  of  David.  The  construction  of  to  give  as  a  gerund 
(by  giving)  is  not  a  Hebrew  idiom,  and  restricts  the  meaning  of 
the  clause  unduly.     See  above,  on  Ps.  lxxviii.  18. 

7.  The  ivories  of  his  hands  are  truth  and  judgment ;  sure  [are) 
all  his  precepts.  The  second  clause  is  not  an  iteration  of  the  first, 
but  an  inference  from  it.  If  what  God  does  himself  is  always 
done  in  faithfulness  and  justice  to  his  people,  then  what  he  re- 
quires them    to   do  must   certainly  be  right  and  best,   and   his 


PSALM    CXI.  113 

requisitions  therefore  may  "be  trusted  and  confided  in,  the  true 
sense  of  the  adjective  or  participle  here  employed. 

S.  Settled  for  ever  and  ever,  done  in  truth  and  right.  The 
subjects  are  the  same  as  in  v.  7,  but  presented  in  an  inverse 
order,  the  first  clause  relating  to  the  precepts,  the  last  to  the 
works,  of  God.  The  former  are  settled,  firmly  supported,  found- 
ed, or  established,  not  capricious  and  precarious.  The  latter,  by 
■which  they  are  recommended  and  attested  (see  above,  on  v.  9), 
are  works  of  faithfulness  and  rectitude.  The  last  word  in  He- 
brew is  an  adjective  used  as  a  neuter  or  abstract  noun,  in  which 
respect  the  English  right  resembles  it. 

9.  Redemption  he  has  sent  to  his  people  ;  he  has  ordained  to  eternity 
his  covenant  ;  holy  and  fearful  is  his  name.  That  this  verse  was 
intended  to  consist  of  three  clauses,  is  clear  from  the  fact  that  it 
contains  three  letters  of  the  alphabet  in  regular  succession. 
The  same  thino;  is  true  of  the  remaining  verse.  The  first  clause 
relates  mainly,  not  exclusively,  to  the  deliverance  from  Egypt. 
As  in  v.  5,  the  second  clause  affirms  a  general  truth,  attested  and 
exemplified  by  the  particular  fact  mentioned  in  the  first.  Fear- 
ful, not  merely  to  his  foes  but  to  his  people,  who  can  never  cease 
to  worship  him  with  holy  awe. 

10.  The  beginning  of  wisdom  is  the  fear  of  Jehovah  ;  a  good 
understanding  (is)  to  all  (those)  doing  them  ;  his  praise  endureth 
forever.  This  is  the  conclusion  drawn  from  all  that  goes  before. 
Since  all  God's  dealings  with  his  people  are  in  faithfulness  and 
truth,  and  his  commands  not  only  are  but  must  be  right,  then  the 
first  step  in  wisdom,  its  first  principle  or  element,  is  reverence  for 
such  a  Being,  proved  by  obedience  to  his  will.  The  same  senti- 
ment occurs  in  Prov.  i.  7.  ix.  10.  Job.  xxviii.  28.  The  intimate 
connection  of  the  verse,  notwithstanding  its  proverbial  or  aphor- 
istic form,  with  the  foregoing  context,  is  apparent  from  the  refer- 


114  PSALM    CXII. 

cnce  of  the  pronoun  them  to  the  plural  nouns  of  the  preceding 
verses.  Endy/reth  forever,  literally,  (is)  standing  to  eternity. 
This  is  equivalent  to  saying  that  he  will  and  must  be  praised  for- 
ever, corresponding  to  the  Hallelujah,  at  the  beginning  of  the 
psalm. 


PSALM     CXII. 

Another  alphabetical  psalm  of  precisely  the  same  character, 
coinciding  with  the  one  before  it,  even  in  the  number  of  verses, 
and  the  number  of  clauses  in  each  verse.  This  formal  agreement 
shows  the  intimate  connection  of  the  two  compositions,  and  makes 
it  highly  probable  that  they  belong  not  only  to  the  same  age  but 
to  the  same  author,  and  were  meant  to  form  parts  of  one  con- 
tinued series  or  system.  This  psalm  begins  precisely  where  the 
one  before  it  ends,  i.  e.  with  the  happiness  arising  from  the  fear 
of  God,  v.  1,  the  blessed  effects  of  which  are  then  recounted 
under  several  particulars,  vs.  2 — 9,  and  finally  contrasted  with 
the  fate  of  the  ungodly,  v.  10. 

1.  Happy  the  man  fearing  Jehovah,  in  his  commandments  de- 
lighting greatly.  There  is  here  not  only  an  obvious  connection 
with  the  close  of  the  preceding  psalm,  but  an  obvious  advance 
upon  it  or  progression  of  ideas.  As  the  fear  of  the  Lord  is  there 
declared  to  be  the  principle  of  all  true  wisdom,  so  here  it  is  de- 
clared to  be  the  source  of  all  true  happiness.  The  second  clause 
defines  the  meaning  of  the  first  by  showing,  that  the  fear  there 
mentioned  is  a  fear  consistent  with,  or  rather  necessarily  involv- 
ing, a  complacent  acquiescence  in  Grod's  will,  thus  entirely  cxclud- 


PSALM    CXII.  115 

ing  a  mere  slavish  dread,  which, is  incompatible  with  such  a 
disposition. 

2.  Mighty  in  the  earth  shall  he  his  seed  ;  the  race  of  the  upright 
shall  be  blessed.  The  first  phrase  is  borrowed  from  Gen.  x.  8, 
and  would  at  once  suggest  to  every  Hebrew  reader  the  idea  of  a 
mighty  man  like  Nimrod  and  the  other  ancient  heroes.  Now  a 
promise  of  personal  heroism  is  perhaps  without  analogy,  especi- 
ally as  given  to  the  son,  to  the  exclusion  of  the  father.  This 
anomaly  can  be  avoided  only  by  assuming,  what  is  probable 
enough  in  itself,  that  the  ideal  person  here  described  represents 
the  chosen  people,  the  upright  of  the  other  clause,  each  successive 
generation  of  whom  might  be  expected  to  excel  its  predecessors 
in  heroic  eminence. 

3.  Wealth  and  riches  {are)  in  his  house,  and  his  righteousness 
endureth  forever.  Not  only  in  his  dwelling  but  in  his  family,  so 
that  his  wealth  or  prosperity  might  have  been  said  to  endure  for- 
ever as  well  as  his  righteousness,  i.  e.  his  recognition  and  recep- 
tion as  a  righteous  person,  his  justification.  Endureth,  literally, 
(is)  standing,  the  same  expression  that  is  used  in  Ps.  cxi.  3  of 
God  himself.  There  is  also  an  analogy,  at  least  in  form,  between 
the  majesty  and  honour  of  the  righteous  God  and  the  wealth  and 
riches  of  the  righteous  man. 

4.  There  arises  in  the  darkness  light  to  the  upright — kind  and 
compassionate  and  righteous.  The  figure  in  the  first  clause  is  a 
natural  and  common  one,  denoting  relief  from  deep  distress.  See 
above,  on  Ps.  xcvii.  11.  In  the  last  clause  we  have  another  in- 
stance of  the  singular  way  in  which  terms  applied  to  God  in  the 
preceding  psalm  are  copied  and  applied  to  man  in  this.  The  first 
two  epithets  in  this  clause  arc  employed  above  in  Ps.  cxi.  4. 
The  principle  involved  may  be  the  same  as  in  Luke  vi.  36,  "be 
ye  therefore  merciful  as  your  Father  also  is  merciful."  Compare 


116  PSALM    CXII. 

Matt.  v.  48.  To  these  two  epithets  is  added  that  of  righteous,  in 
the  wide  sense  including  both  the  others.  The  construction  of 
the  sentence  is  unusual  and  doubtful ;  but  most  probably  the  sec- 
ond clause  sustains  the  same  relation  to  the  other  as  in  v.  1  ;  that 
is  to  say,  it  limits  and  defines  the  general  description  upright, 
by  confining  it  to  such  as  have  the  qualities  expressed  by  the 
three  adjectives  that  follow.  The  alternation  of  the  numbers  is 
familiar  where  the  singular  denotes  an  ideal  individual  including 
many  real  ones. 

5.  Happy  the  man  showing  favour  and  lending  ;  he  shall  sus~ 
tain  his  affairs  by  justice.  The  first  word  in  Hebrew,  which 
means  good,  is  here  descriptive  not  of  character  but  of  condition, 
and  denotes  good  fortune.  It  is  used  in  the  same  sense  by  Isaiah 
(iii.  10)  and  Jeremiah  (xliv.  17.)  The  common  version  (a  good 
man)  is  forbidden  by  the  Hebrew  collocation.  Lending,  not 
as  a  financial  or  commercial  operation,  but  as  an  act  of  charity, 
lending  to  the  poor.  The  verb  in  the  last  clause  strictly  means 
to  provide  for  or  sustain,  especially  with  food.  See  above,  on 
Ps.  lv.  23  (22.)  It  is  here  applied  to  the  control  and  manage- 
ment of  all  one's  interests.  Affairs,  literally,  words,  but  in  the 
wider  sense  of  that  which  words  denote,  namely,  things,  affairs,  in 
which  sense  it  is  sometimes  applied  to  causes  or  suits  at  law. 
The  last  word  is  commonly  translated  judgment,  not  in  the  sense 
of  discretion,  given  in  the  English  versions,  but  in  that  of  practi- 
cal justice,  righteous  conduct.  He  shall  best  secure  his  own  in- 
terests by  treating  those  of  others  justly  and  generously. 

6.  For  to  eternity  he  shall  not  be  moved;  to  the  memory  of 
eternity  he  shall  be  righteous.  The  for  assigns  the  reason  for  his 
being  pronounced  happy.  Moved,  i.  e.  from  his  prosperous  com 
dition,  or  from  his  position  as  a  righteous  man.  The  construc- 
tion of  the  last  clause  in  the  English  versions  {the  righteous  shah 
be  in  everlasting  remembrance)  is  grammatical,  and  yields  a  goou 


PSALM    CXII.  .  117 

sense  ;  but  the  latest  interpreters  prefer  another,  which  makes 
to  everlasting  remembrance  mean  the  same  as  to  eternity.  As 
long  as  he  shall  be  remembered,  he  shall  be  remembered  as  a 
righteous  man.  This  construction  has  the  advantage  of  making 
the  parallelism  more  exact. 

7.  From  evil  tidings  he  shall  not  fear  ;  fixed  is  his  heart,  trust- 
ing in  Jehovah.  The  first  Hebrew  noun  is  in  the  singular  num- 
ber, and  is  properly  a  participle  passive  meaning  heard,  used 
absolutely  as  a  noun  denoting  what  is  heard,  a  rumour  or  report, 
news  or  tidings.  The  common  version  (he  shall  not  be  afraid  of 
evil  tidings)  seems  to  confine  the  negation  to  the  mere  apprehen- 
sion or  anticipation  of  bad  news,  whereas  the  original  expression 
comprehends,  and  indeed  more  properly  denotes,  being  frightened 
when  the  evil  tidings  are  heard.  A  fixed  heart  is  the  negation 
both  of  fickleness  and  cowardice.  See  above,  on  Ps.  li.  12  (10.) 
lvii.  8  (7.)  cviii.  1.  Instead  of  the  active  participle  trusting, 
the  Hebrew  has  the  passive  trusted,  analogous  to  that  in  Ps. 
ciii.  14. 

8.  Settled  (is)  his  heart,  he  shall  not  fear,  until  he  look  upon  his 
foes  (with  triumph.)  The  first  word  is  another  expression  bor- 
rowed from  the  foregoing  psalm,  but  applied  in  a  manner  alto- 
gether different.  See  Ps.  cxi.  8,  where  the  plural  of  the  same 
participle  is  applied  to  God's  commandments.  The  construction 
in  the  last  clause  is  the  idiomatic  one  of  the  verb  see  with  the 
preposition  in,  which  usually  means  to  see  with  strong  emotion, 
and  especially  with  joy  or  triumph.  See  above,  on  Ps.  1.  23. 
liv.  9  (7.)  Until  docs  not  imply  that  he  shall  then  fear,  but 
that  there  will  then  be  no  occasion  so  to  do.  See  above,  on  Ps. 
ex.  1. 

9.  He  has  scattered,  he  has  given  to  the  poor,  his  righteousness 
endureth  forever ,  Us  horn  shall  be  high  with  honour.     The  first 


118  •  PSALM    CXIII. 

verb  denotes  profuse  munificence,  as  in  Prov.  xi.  34.  This  is 
alleged  not  as  the  cause  but  the  effect,  and  therefore  as  the  evi- 
dence of  his  being  righteous.  The  next  clause  is  the  same  as  the 
last  of  v.  3.  With  the  last  clause  compare  Ps.  lxxv.  5  (4.) 
lxxxix.  IS  (17.) 

10.  The  wicked  shall  see  and  fret  ;  his  teeth  he  shall  gnash,  and 
shall  melt  aivay  ;  the  desire  of  the  ivickcd  shall  perish.  He  shall 
see,  but  not  with  triumnh  or  delight,  like  the  righteous  in  v.  8. 
The  word  translated  fret  means  both  to  grieve  and  be  angry,  and 
has  no  exact  equivalent  in  English.  See  above,  on  Ps.  vi.  8  (7.) 
x.  14,  xxxi.  10  (9.)  Gnash  with  his  teeth,  a  strong  expression  of 
impotent  malignity.  See  above,  on  Ps.  xxxv.  16,  xxxvii.  12. 
Melt  aivay,  literally,  be  melted,  i.  e.  waste  or  decay.  See  above, 
on  Ps.  xxii.  15  (14.)  lxviii.  3  (2.)  The  desire  *f  the  wicked  is 
his  wish  to  see  the  righteous  perish.  Compare  Prov.  x.  24,  2S. 
Job  viii.  13,  and  the  contrary  promise  to  the  humble,  Ps.  ix. 
19  (18.) 


PSALM    CXIII. 

The  Psalmist  celebrates  the  majesty  of  God,  vs.  1 — 5,  in  con- 
trast with  his  gracious  condescension  to  his  suffering  creatures, 
vs.  6 — 9.  According  to  a  Jewish  usage,  which  appears  to  have 
existed  even  in  the  time  of  Christ,  the  six  psalms  beginning 
with  this  one  constitute  the  Greater  IlalleL  suns:  at  the  annual 
festivals,  especially  the  Passover  and  the  Feast  of  Tabernacles. 
According  to  Ilengstenberg's  arrangement,  this  psalm  closes  a 


PSALM    CXIII.  119 

second  trilogy,  added  to  the  Davidic  one  (Ps.  cviii — ex)  after  the 
return  from  Babylon. 

1.  Hallelujah!  Praise,  oh  ye  servants  of  Jehovah,  praise  the 
name  of  Jehovah  !  As  the  title,  Servant  of  Jehovah,  is  applied 
to  eminent  leaders  of  the  chosen  people  (Ps.  xviii.  1.  xxxvi.  1. 
xc.  1.  cv.  6),  so  the  plural,  Servants  of  Jehovah,  designates  the 
chosen  people  itself.  See  above,  Ps.  xxxiv.  23  (22.)  lxix.  37  (36), 
and  below,  Ps.  exxxvi.  22,  and  compare  Ezra  v.  11.  Neb.  i.  10, 
from  which  last  places  it  appears,  that  this  was  a  familiar  form 
of  speech  with  the  returned  exiles. 

2.  Be  the  name  of  Jehovah  blessed,  from  now  and  even  to  eternity. 
In  this  as  well  as  the  preceding  verse,  the  name  of  Jehovah  in- 
volves the  usual  allusion  to  the  manifestation  of  his  nature  in  his 
former  acts.  See  above,  on  Ps.  v.  12  (11.)  The  wish  expressed 
in  this  verse  implies  a  perpetual  continuation  or  renewal  of  the 
evidence  already  furnished. 

3  From  the  rising  of  the  sun  even  to  its  setting,  (to  be)  praised 
(is  the)  name  of  Jehovah.  "With  the  first  clause  compare  Ps.  1.  1. 
The  last  clause  might  be  grammatically  construed  as  a  wish,  like 
that  in  the  preceding  verse,  praised  (be  the)  name  of  Jehovah. 
It  is  more  probable,  however,  that  the  passive  participle  (landa- 
tus)  was  meant  to  have  the  force  of  a  gerundive  (laudandus.)  See 
above,  on  Ps.  xviii.  4  (3.) 

4.  High  above  all  nations  (is)  Jehovah  ;  above  the  heavens  (is) 
las  (glory.)  The  two  clauses  are  declaratory  of  his  infinite  su- 
periority, both  to  the  animate  and  inanimate  creation,  each  beinc 
represented  by  its  noblest  part ;  the  former  by  mankind,  and 
that  considered  not  as  individuals  but  nations  ;  the  latter  by 
the  heavens.  This  is  certainly  more  natural,  and  yields  a  better 
sense,  than  to  give  the  preposition  (^5>)  a  different  meaning  in  the 
two  clauses,  in  the  first  that  of  above,  in  the  second  that  of  on,  in 


120  PSALM    CXIII. 

which  case  it  is  necessary  to  explain  on  heaven  as  meaning  in 
heaven,  just  as  on  the  earth  and  in  the  earth  are  convertible  ex- 
pressions.    See  above,  on  Ps.  lvii.  6  (5.) 

5.  Who  is  like  Jehovah,  our  God,  the  (one)  dwelling  high  ? 
The  verb  denotes  not  merely  dwelling,  but  sitting  enthroned,  sit- 
ting as  a  king-.  The  oris-inal  construction  of  the  last  clause  is 
peculiar,  the  (one)  making  high  to  sit  (or  dwell.) 

6.  The  one  seeing  deep — in  heaven  and  in  earth.  The  construc- 
tion of  the  first  clause  is  precisely  the  same  with  that  of  the  last 
clause  in  v.  5,  and  must  be  explained  in  the  same  manner.  As 
making  high  to  dwell  means  dwelling  high,  so  making  low  (or 
deep)  to  see  must  mean  seeing  deep,  i.  e.  far  below.  It  also  fol- 
lows from  the  exact  correspondence  of  these  clauses,  that  the 
remaining  words  of  v.  6  are  to  be  connected  with  the  first  words 

of  v.  5.      Who  is  like  Jehovah,  our   God in  heaven  and  in 

earth  ?  The  rest  will  then  be  read  as  a  parenthesis.  This  con- 
struction is  confirmed  by  the  analogy  of  Deut.  iii.  24. 

7.  Raising  from  the  dust  the  poor — -from  the  dunghill  he  will 
lift  the  needy.  The  mention  of  God's  seeing  far  below  him  sug- 
gests the  idea  of  his  condescension  to  the  humblest  objects  which 
he  thus  beholds.  The  word  translated  poor  is  one  of  wide  signi- 
fication, meaning  sometimes  poor  in  flesh  and  sometimes  poor  in 
purse.  See  above,  on  Ps.  xli.  2  (\.)  The  parallel  term  means 
poor  in  the  strict  sense,  i.  e.  needy,  destitute.  Dust  and  dung- 
hill,  common  figures  in  all  languages  for  a  degraded  social  state. 
The  terms  are  borrowed  from  the  prayer  of  Hannah,  1  Sam.  ii.  8. 
Compare  Ps.  xliv.  26  (25.) 

8.  To  make  him  sit  with  nobles,  with  the  nobles  of  his  people. 
Not  merely  to  dwell,  which  is  too  vague,  but  to  sit  with  them,  a?, 
their  equal  and  associate.    There  is  also  a  climax  in  the  last  clause 


PSALM    CXIV.  121 

He  not  only  raises  the  poor  to  an  equality  with  nobles  in  general, 
but  with  the  nobles  of  his  people,  i.  e.  with  the  noblest  of  man- 
kind.    See  again,  1  Sam.  ii.  8. 

9.  Making  the  barren  (one)  of  the  house  to  sit  a  joyful  mother 
of  children.  Hallelujah  !  The  common  version  (to  keep  house) 
is  founded  upon  Ps.  lxviii.  7  (6),  but  is  here  at  variance  both 
with  Hebrew  usage  and  the  masoretic  accents,  which  require 
(irnpjP)  barren  and  (rrSlj)  the  house  to  be  closely  united  in  con- 
struction, as  above.  The  form  of  expression  is  like  one  in  Ps. 
lxviii.  13  (12.)  To  sit  might  be  rendered  to  dwell  without  any 
material  change  of  sense  ;  but  the  former  keeps  up  the  uniformity 
with  vs.  5,  8,  where  the  same  Hebrew  word  is  used.  The  his- 
torical allusion  is  to  Hannah  who,  with  other  long  childless 
mothers  mentioned  in  the  sacred  history,  was  a  type  of  the  Church 
in  its  low  estate,  and  more  especially  in  exile.  Compare  Isai 
liv.  1. 


PSALM    CXIV. 

As  the  preceding  psalm  encouraged  the  people  of  God,  in  a 
time  of  trial,  by  reminding  them  that,  although  infinitely  exalted, 
he  condescends  to  notice  and  relieve  the  sufferings  of  his  crea- 
tures, so  the  one  before  us  is  intended  to  produce  the  same 
effect,  by  bringing  to  their  recollection  what  he  actually  did  for 
Israel  in  the  period  of  the  exodus  from  Egypt.  By  that  deliver- 
ance he  acknowledged  Israel  as  his  chosen  people,  vs.  1,  2,  and 

attested  the  acknowledgment  by  miracle,  vs.  3,  4.     Nature  her- 
vol.  in.         6 


122  PSALM    CXIV. 

self,  whose  course  was  interrupted,  is  appealed  to  as  a  witness, 
vs.  5,  6,  that  she  is  subject  to  the  God  of  Israel,  vs.  7,  8.  There 
is  no  improbability  in  the  opinion  that  this  psalm,  wi'tL  those 
which  immediately  follow,  was  intended  to  continue  the  series 
begun  in  the  two  preceding  trilogies  (Ps.  cviii — ex,  cxi — cxiii), 
and  intended  to  sustain  the  hopes  of  the  Jewish  Church  after 
its  return  from  Babylon. 

1.  In  the  coming  forth  of  Israel  from  Egypt,  of  the  house  of 
Jacob  from  a  people  of  strange  language.  The  first  phrase  is 
not  to  be  restricted  to  the  very  act  or  moment  of  the  exodus,  but 
comjorehends  the  whole  Mosaic  period,  of  which  this  was  the 
characteristic  and  critical  event.  The  house  of  Jacob  is  a  phrase 
peculiarly  appropriate  to  those  who  entered  Egypt  as  a  family,  and 
left  it  as  a  nation.  Of  strange  language  is  a  paraphrase  of  one 
Hebrew  word,  apparently  a  participle  and  occurring  only  here  ; 
but  according  to  its  obvious  etymological  affinities,  it  probably 
means  stammering ,  and  then,  by  an  association  common  in  an- 
tiquity, speaking  barbarously,  i.  e.  in  a  foreign  language.  All 
such  expressions  may  perhaps  involve  an  allusion  to  the  pre- 
eminence of  Hebrew,  as  the  primitive  and  sacred  language.  It 
was  no  small  part  of  the  humiliation  to  which  Israel  was  sub- 
jected in  Egypt,  that  the  people  of  God  should  sustain  for  ages  a 
relation  of  dependence  to  a  nation  who  did  not  even  speak  the 

red  language,  much  less  profess  the  true  religion,  so  insepar- 
ably blended  with  it.  See  above,  on  Ps.  lxxxi.  6  (5),  and  com- 
pare my  note  on  Isai.  xxxiii.  19. 

2.  Judah  became  his  sanctuary,  Israel  his  dominion.  Judah  is 
put  as  an  equivalent  to  Israel,  not  only  because  it  had  really  be- 
come so  when  the  psalm  was  written,  but  because  it  was  destined 
to  become  so  from  the  first.  See  Gen.  xlix.  10.  Became,  liter- 
ally, was  for,  which  might  mean  nothing  more  than  served  as  or 
was  treated  as ;  but  this  construction  of  the  verb  to  be  with  to  or 


PSALM    CXIV.  123 

for  is  the  only  representative  in  Hebrew  of  our  word  become. 
The  sense  thus  obtained  is  entirely  consistent  with  the  calling 
of  Abraham,  because  what  is  here  meant  is  that  Israel,  as  a  na- 
tion, was  now  publicly  declared  to  be  the  chosen  or  peculiar  peo- 
ple, an  idea  expressed  by  the  phrase  his  sanctuary  or  holy  things 
i.  e.  something  set  apart  exclusively  to  his  use  and  service.  The 
parallel  word  in  the  original  is  plural,  dominions  or  domains^  in 
reference,  as  some  suppose,  to  the  plurality  of  tribes,  but  accord- 
ing to  others,  in  contrast  with  the  lordships  and  dominions  of  the 
world,  to  all  which  Israel,  is  described  as  more  than  equipollent, 
just  as  the  infinite  superiority  of  the  true  Grod  to  all  false  gods 
is  expressed  or  suggested  by  the  plural  name  Klohim.  Here,  as 
in  Ps.  Ixxxvii.  1 ,  the  pronouns  are  without  an  antecedent  in  the 
senteo.ee.  The  reference  to  Glod  is  so  self-evident,  that  the  only 
question  has  respect  to  the  unusual  form,  which  some  explain 
by  supposing  that  the  psalm  was  originally  part  of  the  preceding 
one,  or  at  least  designed  to  be  always  read  or  sung  directly  after 
it.  The  latest  interpreters  prefer  the  explanation,  that  the  name 
of  God  was  designedly  suppressed,  in  order  that  the  questions  in 
vs.  5,  6,  might  appear  more  natural  and  yet  more  striking. 

3.  The  sea  saw  and  fled — the  Jordan  tufns  back.  By  suppos- 
ing the  conversive  prefix  to  affect  both  verbs,  we  may  render  the 
last  also  as  a  preterite,  turned  back.  The  historical  allusion  is  to 
Ex.  xiv.  21.  Josh.  iii.  14 — 17.  At  the  same  time,  as  seas  and 
rivers  are  familiar  emblems  of  the  world  and  its  nations,  the  remi- 
niscence is  adapted  to  suggest  the  hope,  that  other  seas  and 
other  rivers  may  be  yet  controlled  by  the  same  power.  Sea 
above,  on  Ps.  lxxvii.  17  (16.)  xciii.  3.  cvii.  23. 

4.  The  mountains  skipped  like  rams,  (the)  hills  like  the  young  of 
sheep.  As  the  Psalmist  is  reciting  actual  events,  to  be  used  as 
symbols  and  pledges  of  others,  this  cannot  be  expJained  as  a  po- 
etical figure,  but  must  be  understood  as  referring  to  the  concus- 


124  PSALM    CXIV. 

sion  of  Sinai,  with  its  various  peaks  and  neighbouring  mountains 
See  Ex.  xix.  IS.   Judg.  v.  4.  Ps.  lxviii.  9  (8.)  xcvii.  4,  5.  Hab. 
iii.  6.    Here  again,  the  familiar  use  of  mountains  to  denote  states 
and  empires  is  suggestive  of  the  same  consolation  as  in  v.  3. 

5.  What  aileth  thee,  oh  sea,  that  thou  fieest — oh  Jordan  (that) 
thou  turncst  back  ?  By  a  fine  poetical  apostrophe,  the  Psalmist, 
instead  of  simply  stating  the  cause  of  these  effects,  puts  the 
question  to  the  natural  objects  which  thus  wttnessed  and  attested 
the  divine  presence.  The  first  phrase  literally  means,  what  (is) 
to  thee,  the  nearest  approach  that  the  Semitic  dialects  can  make 
to  our  expression,  what  have  you,  which  in  some  languages,  the 
French  for  instance,  is  the  usual  equivalent  to  what  ails  you  ? 

6.  Ye  mountains,  (that)  ye  skip  like  rams — ye  hills,  like  the  young 
of  sheep  ?  The  sentence  is  continued  from  the  foregoing  verse, 
being  still  dependent  on  the  question  there  asked.  In  this  in- 
terrogation the  terms  of  vs.  3,  4,  are  studiously  repeated.  The 
young  of  sheep,  literally,  sons  of  the  flock. 

7.  From  before  the  Lord  tremble,  oh  earth,  from  before  the  God 
of  Jacob.  As  in  other  cases  of  rhetorical  interrogation,  the 
writer  or  speaker  answers  his  own  question.  The  imperative 
mood  is  here  peculiarly  significant,  including  both  a  recollection 
and  prediction  ;  as  if  he  had  said,  the  earth  might  well  tremble  at 
the  presence  of  the  Lord,  and  may  well  tremble  at  it  still.  From 
before  is  better  than  at  the  presence  of  ,  because  the  very  form  of  the 
expression  necessarily  suggests  the  ideas  of  recoil  and  flight. 
Before  is  itself  a  compound  term  in  Hebrew,  meaning  to  the  face 
of.  The  word  translated  Lord  is  the  simple  or  primitive  form  of 
Adhonai,  and  is  applied  both  to  God  and  man,  in  the  sense  of 
lord  or  master.     See  Ex.  xxiii.  17.  Mai.  iii.  1. 

8.  Turning  the  rock  (into)  a  pool  of  water,  the  flint  to  springs 


PSALM    CXV.  125 

of  water.  This  refers  to  the  miraculous  supply  of  water  in  the 
desert.  See  above,  on  Ps.  cvii.  35,  and  compare  Ex.  xvii.  6. 
Num.  xx.  11.  Deut.  viii.«15.  xxxii.  13.  Isai.  xli.  18.  The  con- 
nection with  the  preceding  verse  is  still  more  marked  in  the 
original,  the  first  words  of  which  strictly  mean  the  (one)  turning^ 
etc.  The  reader  is  left  to  draw  for  himself  the  natural  and 
obvious  conclusion,  that  the  God,  who  thus  drew  water  from  a 
flinty  rock  for  the  supply  of  Israel,  can  still  educe  the  richest 
blessings  from  what  seem  to  be  the  hardest  and  most  inauspicious 
situations.  When  this  thought  is  supplied,  the  psalm  no  longer 
seems  unfinished  or  abrupt  in  its  conclusion. 


PSALM    CXY. 

God  is  entreated  by  his  people  to  vindicate  not  their  honour 
but  his  own,  vs.  1,  2,  which  is  contrasted  with  the  impotence  of 
idols  and  their  worshippers,  vs.  3 — 8,  and  urged  as  a  reason  why 
his  people  should  trust  in  him,  for  a  large  increase,  vs.  9 — 15, 
and  a  fulfilment  of  his  purpose  to  glorify  himself  by  the  praises  of 
the  living  not  the  dead,  vs.  16 — 17,  in  the  promotion  of  whicn 
end  the  church  declares  her  resolution  to  co-operate  forever, 
v.  18.  The  general  tenor  of  the  psalm,  thus  stated,  and  its  par- 
ticular contents,  make  it  perfectly  well  suited  to  the  state  of 
things  in  which  the  series  is  supposed  to  have  been  written, 
namely,,  that  succeeding  the  return  from  exile,  but  before  the 
actual  rebuilding  of  the  temple. 

1.  Not  unto  ms,  Jehovah,  not  unto  us,  but  to  thy  name  give 


126  PSALM    CXV. 

glory,  for  thy  mercy,  for  thy  truth.  The  glory  meant  is  not  that 
of  former  but  of  future  deeds.  The  implied  petition  is,  that  God 
would  interpose  for  the  deliverance  of  bis  people,  not  to  do  them 
honour  but  to  glorify  himself,  and  especially  to  vindicate  his 
mercy  and  fidelity,  which  seemed  to  be  dishonoured  by  his  de- 
sertion of  the  chosen  people.  See  above,  on  Ps.  lxxix.  9,  and 
compare  Num.  xiv.  15.1sai.  xliii.  7,  25.  xlviii.  9,  11.  Dan.  ix.  IS. 
The  favour  sought  is  the  completion  of  the  work  of  restoration, 
still  imperfect,  though  auspiciously  begun. 

2.  Wliy  should  the  nations  say,  Where  now  is  their  God? 
Why  should  they  have  occasion  so  to  ask  ?  The  form  of  expres- 
sion is  borrowed  from  Ps.  lxxix.  10,  with  the  addition  of  (w)  now, 
which  is  not  a  particle  of  timo,  but  of  entreaty,  or,  in  this  con- 
nection, of  triumphant  demand.  Where,  pray,  is  their  God? 
This  verse  is  explanatory  of  the  one  before  it,  by  showing  that 
there  really  was  need  of  something  to  silence  the  reproaches  of 
the  heathen,  a  description  exactly  corresponding  to  the  state  of 
the  Jews  at  the  Restoration. 

3.  And  our  God  (is)  in  heaven;  all  that  he  pleased  he  has  done. 
The  and,  though  foreign  from  our  idiom,  adds  sensibly  to  the 
force  of  the  expression.  They  ask  thus,  as  if  our  God  were  ab- 
sent or  had  no  existence  ;  and  yet  all  the  while  our  God  is  in 
heaven,  in  his  glorious  and  exalted  dwelling-place.  Compare  Ps. 
iff  4.  xi.  4.  ciii.  19.  The  same  phrase,  but  in  the  future  tense, 
is  used  by  Solomon  (Ecc.  viii.  3.)  The  same  idea  is  expressed 
in  other  words,  Gen.  xviii.  14.  Job.  xxiii.  13. 

4.  Their  idols  (are)  silver  and  gold,  the  work  of  the  hands  of 
man.  Here  begins  the  contrast  between  the  true  God  and  all 
others.  Their  idols,  those  of  the  Gentiles,  who  reproach  us  with 
the  absence  or  indifference  of  our  God.  For  the  associations 
coupled  with    the   word  for   idols,    sec  above,  on  Ps.   cvi.  38 


PSALM    CXV.  127 

Hands  of  man,  not  of  a  man,  but  of  mankind,  i.  e.  human  hands. 
With  this  whole  passage  compare  Isai.  xl.  18 — 20.  xli.  7.  xliv. 
9—20.  xlvi.  5—7.  Jer.  ii.  28.  x.  3—15. 

5.  They  have  a  mouth  and  speak  not ;  they  have  eyes  and  see  not 
As  the  verb  to  have  is  wanting  in  the  Hebrew  and  its  cognate 
languages  (sec  above,  on  Ps.  cxiv.  5),  it  is  not  a  literal  transla- 
tion of  the  original  expression,  (there  is)  a  mouth  to  them,  (there 
are)  eyes  to  them.  The  futures  include  not  only  a  simple  affirm- 
ation, they  speak  not,  they  see  not,  but  the  future  and  potential 
sense,  they  never  will  or  can  speak  or  see. 

6.  They  have  ears  and  hear  not,  they  have  a  nose  and  smell  not. 
The  antithesis  is  that  expressed  in  Ps.  xciv.  9,  that  God  is  the 
former  of  the  eye  and  the  planter  of  the  ear  in  man  ;  much  more 
then  can  he  see  and  hear  himself. 

7.  They  liave  hands  and  feel  not ;  they  have  feet  and  walk  not ; 
they  do  not  mutter  in  their  throat.  The  sameness  of  this  long 
enumeration,  the  force  of  which  is  logical  and  not  poetical,  is 
partially  relieved  by  a  change  in  the  form  of  the  original,  which 
cannot  well  be  imitated  in  translation.  Their  hands,  and  they 
fed  not ;  their  feet,  and  they  walk  not.  Some  make  the  first 
words  in  each  clause  nominatives  absolute ;  their  hands — they  feel 
not;  their  feet — they  walk  not.  But  in  the  preceding  parts  of 
the  description,  the  verbs  relate  not  to  the  particular  members, 
but  to  the  whole  person.  It  is  better,  therefore,  to  supply  a 
verb — their  hands  (are  there)  and  (yet)  they  feel  not — their  feet 
(are  there)  and  (yet)  they  go  not.  The  English  feel  is  to  be 
taken  in  its  physical  and  outward  sense,  corresponding  to  the 
Latin  palpo,  here  used  by  the  Vulgate  and  Jerome.  A  le.s.s 
equivocal  translation  would  be  touch.  The  other  verb  denotes  all 
progressive  movements  of  the  body,  comprehended  in  the  English 
go.     See  above,  on  Ps.  civ.  3.     The  meaning  of  the  last  clause 


128  PSALM    CXV. 

is,  that  they  cannot  even  make  the  faintest  and  most  inarticulate 
guttural  noise,  like  the  lower  animals ;  much  less  speak  as  men 
do.     See  above,  on  Ps.  xxxv.  28.  lxxi.  24. 

8.  Like  them  shall  be  those  who  make  them,  every  one  who  trusts 
in  them.  The  last  clause  forbids  the  application  of  the  first  to  the 
mere  artificers,  as  such,  and  fastens  it  on  those  who  trust  in  idols, 
whether  made  by  them  or  by  others  for  them.  However  formi- 
dable now,  they  shall  hereafter  be  as  powerless  and  senseless  as 
the  gods  they  worship.  The  translation  are  is  contrary  to  Hebrew 
usage,  which  requires  the  present  tense  of  the  substantive  verb 
to  be  suppressed. 

9.  Oh  Israel,  trust  thou  in  Jehovah  ;  their  help  and  their  shield 
(is)  He.  Thi3  is  the  practical  application  of  the  contrast  just 
presented.  Since  idols  are  impotent  and  God  almighty,  it  is 
folly  to  fear  them  or  their  servants ;  it  is  worse  than  folly  not  to 
trust  in  Him.  The  last  clause  is  borrowed  from  Ps.  xxxiii.  20. 
After  addressing  Israel  directly  in  the  first  clause,  he  resumes 
the  third  person  in  the  second,  and,  as  if  speaking  to  himself, 
assigns  the  reason  for  the  exhortation.  The  first  clause  is,  as  it 
were,  uttered  in  a  loud  voice,  and  the  second  in  a  low  one. 

10.  Oh  house  of  Aaron,  trust  ye  in  Jehovah ;  their  help  and 
their  shield  (is)  He.  Before  the  exile  this  particular  address  to 
the  priests  would  have  been  surprising.  It  is  perfectly  natural, 
however,  after  the  return  from  Babylon,  when  the  priests  bore 
so  large  a  proportion,  not  only  to  the  other  levites,  but  to  the 
whole  nation,  and  naturally  exercised  a  paramount  influence  in 
its  affairs. 

11.  Fearers  of  Jehovah,  trust  ye  in  Jehovah;  their  help  and 
their  shield  (is)  He.  He  turns  again  to  the  people  at  large,  who 
are  here  described  as  fearers  of  Jehovah,  not  in  reference  to  the 


PSALM    CXV.  129 

actual  character  of  al]  the  individual  members,  but  to  the  high 
vocation  of  the  body.     See  above,  Ps.  xxii.  24  (23.)  cxi.  5. 

12.  Jehovah  hath  remembered  us ;  he  will  bless,  he  will  bless  tJie 
house  of  Israel ;  he  will  bless  the  house  of  Aaron.  The  exhorta- 
tion to  confide  in  God  does  not  imply  that  he  has  yet  done  nothing. 
He  has  already  shown  his  gracious  recollection  of  us  by  beginning 
to  bless  us,  and  he  will  still  go  on  to  bless  us ;  an  idea  simply  but 
beautifully  expressed  by  the  repetition  of  4he  verb,  the  effect  of 
which  is  spoiled  in  the  common  version  by  needlessly  supplying  us. 

13.  He  will  bless  the  fearers  of  Jehovah,  the  small  with  the 
great.  There  is  no  need  of  explaining  the  great  to  be  the  priests 
and  the  small  the  laity.  It  is  much  more  natural  to  understand 
this  as  an  instance  of  a  common  Hebrew  idiom,  which  combines 
small  and  great  in  the  sense  of  all,  just  as  neither  good  nor  evil 
means  neither  one  thing  nor  another,  i.  e.  nothing.  Compare 
2  Kings  xviii.  24.  Jer.  xvi.  6.  Rev.  xiii.  IS.  xix.  6. 

14.  May  Jehovah  add  to  you,  to  you  and  to  your  children  !  This 
implies  a  previous  diminution  of  the  people,  such  as  really  took 
place  in  the  Babylonish  exile.  The  optative  meaning  of  the 
verb,  both  here  and  in  Gen.  xxx.  24,  is  clear  from  Deut..  i.  11. 
2.  Sam.  xxiv.  3.  The  Hebrew  preposition  strictly  means  upon 
you,  and  conveys  the  idea  of  accumulation  much  more  stroD^ly. 
See  above,  on  Ps.  lxxi.  14,  where  we  have  an  example  of  the 
same  construction. 

15.  Blessed  are  ye  of  Jehovah,  Maker  of  heaven  and  earth.  Ye 
are  the  people  blessed  of  old  in  the  person  of  your  father  Abra- 
ham, by  Melchizedek,  priest  of  the  Most  High  God,  saying, 
"  Blessed  be  Abraham  of  the  Most  High  God,  creator  of  heaven 
and  earth,"  Gen.  xiv.  19.  Of  Jehovah,  literally,  to  Jehovah,  as 
an  object  of  benediction  to  him.     Or  the  Hebrew  preposition,  as 


130  PSALM    CXV. 

in  many  other  cases,  may  be  simply  equivalent  to  our  by.  The 
creative  character  of  God  is  mentioned,  as  ensuring  his  ability, 
no  less  than  his  willingness,  to  bless  his  people. 

16.  The  heavens  (are)  heavens  for  Jehovah,  anal  the  earth  he  has 
given  to  the  sons  of  man.  This  verse  suggests  another  reason 
why  God  would  increase  them,  namely,  that  although  he  reserved 
heaven  for  himself,  he  designed  the  earth  to  be  filled  and  occu- 
pied by  man,  and  he'nee  in  the  primeval  blessing  on  mankind, 
as  originally  uttered,  and  as  repeated  after  the  flood  (Gen  i.  28. 
ix.  1),  the  command  to  increase  is  coupled  with  that  to  fill  the 
earth.  Now  if  it  is  not  God's  will  that  the  race  should  be  diminished 
and  reduced  to  nothing,  much  less  can  such  be  his  intention 
with  respect  to  his  own  people.  The  form  of  expression  in  the 
first  clause  is  unusual.  The  construction  eiven  in  the  English 
Bible  (the  heaven,  even  the  heavens,  are  the  Lordh)  is  entirely 
gratuitous,  the  distinction  of  numbers  (heaven,  heavens),  and  the 
emphatic  even,  being  -  both  supplied  by  the  translators.  The 
Hebrew  word  is  plural  in  both  cases,  and  is  indeed  used  only  in 
that  number. 

17.  (It  is)  not  the  dead  (that)  are  to  praise  Jah,  and  not  all 
(those)  going  down  to  silence.  This  may  be  regarded  as  a  further 
reason  for  expecting  the  divine  protection.  God  has  chosen  a 
people,  from  among  the  nations  of  the  earth,  to  praise  him, not 
when  dead  but  living,  not  in  the  silence  of  the  grave,  but  with  their 
voices  in  the  present  life.  Thus  understood,  the  verse  teaches  no- 
thing as  to  the  employments  of  the  disembodied  spirit,  or  of  soul 
and  body  in  the  future  state.  All  that  is  affirmed  here  (and  per- 
haps in  other  places  like  it)  is  that  the  praises  of  the  chosen 
people,  as  such,  must  be  limited  to  this  life.  See  above,  on  Ps. 
vi.  6  (5.)  xxx.  10  (9.)  lxxxviii.  11 — 13  (10 — 12),  and  compare 
Isai.  xxxviii.  IS.  Silence,  a  poetical  description  of  the  grave  or 
the  unseen  world,  as  in  Ps.  xciv.  17, 


PSALM    CXVI.  131 

18.  And  (therefore)  ice  will  hless  Jah  from  now  even  to 
eternity.  Hallelujah !  As  it  is  not  the  dead  who  are  to  do  it, 
and  as  we  are  still  preserved  alive,  let  us  answer  our  vocation  and 
the  very  end  of  our  existence.  The  insensible  transition  from 
temporal  to  eternal  praise  is  altogether  natural.  The  hallelujah 
refers  back  to  the  expression  praise  Jah  (yehallelujah)  in  v.  17. 
As  if  he  had  said  :  let  us  do  what  the  dead  can  not,  shout  Halle- 
lujah ! 


PSALM    CXVI. 

The  Church  declares  her  resolution  to  praise  Jehovah  for 
the  deliverance  which  she  has  experienced,  vs.  1,  2,  and  which  is 
then  described  with  some  particularity,  vs.  3 — 10,  followed  by 
a  declaration  of  the  way  in  which  the  Church  means  to  express 
her  gratitude,  vs.  11 — 19.  The  Septuagint  and  Vulgate,  which 
combine  the  two  preceding  psalms  as  one,  divide  the  one  before 
us  into  two,  with  as  little  reason  in  the  one  case  as  the  other. 
The  state  of  things  referred  to  in  this  psalm,  as  one  of  mingled 
joy  and  grief,  and  its  peculiarities  of  language,  all  combine  to  fix 
its  date  immediately  after  the  return  from  Babylon. 

1.  I  love — because  Jehovah  hears  my  voice,  my  supplications. 
The  common  version  gives  the  sense  correctly,  but  by  a  transpo- 
sition of  Jehovah,  avoids  the  singular  peculiarity  of  form  in  the 
original.  The  object  of  the  verb  J  love  is  easily  supplied  from 
the  remainder  of  the  sentence.  Compare  Ps.  xviii.  2  (1.)  Deut. 
vi.  5.  Both  verbs  may  be  translated  in  the  present,  though  of 
different  tenses  in  the  Hebrew.     The  preterite  form  of  the  first 


132  PSALM    CXVI. 

(I  have  loved)  implies  that  the  occasion  had  already  been  afforded ; 
the  future  form  of  the  second  (he  will  hea?-),  that  it  was  con- 
tinued and  would  be  continued.  The  last  word,  according  to  its 
etymology,  means  prayers  for  grace  or  favour. 

2.  For  he  has  inclined  his  ear  to  me,  and  in  my  days  I  will  call 
(upon  him.)  The  original  idea  of  the  figure  in  the  first  clause 
seems  to  be  that  of  leaning-  forward  to  catch  a  sound  otherwise 
too  faint  to  be  distinctly  audible.  See  above,  on  Ps.  xxxi.  3  (2), 
and  compare  Ps.  xvii.  6.  lxxi.  2.  Ixxviii.  1.  cii.  3.  In  my  days 
is  commonly  understood  to  mean  through  all  the  days  of  my  life, 
or  as  long  as  I  live.  Compare  Isai.  xxxix.  8,  and  see  above,  on 
Ps.  civ.  33.  1  will  call  might  be  understood  to  mean,  I  will  still 
pray  to  him  who  has  hitherto  answered  my  petitions.  But  to  call 
upon  God  is  applied  not  only  to  prayer  but  to  thanksgiving,  as 
appears  from  v.  13  below,  where  indeed  we  have  the  execution 
of  the  purpose  here  avowed. 

3.  The  bands  of  death  enclosed  me,  and  the  pangs  of  hell  found 
me  ;  distress  and  grief  I  find.  Here  begins  the  description  of 
the  sufferings  from  which  God  had  delivered  him.  The  expres- 
sions are  borrowed  from  Ps.  xviii.  5,  6,  (4,  5.)  The  twofold  use 
of  the  \evhfind  in  this  verse  is  analogous  to  that  of  the  synony- 
mous verbs  catch  and  seize  in  English,  when  a  man  is  said  to 
catch  a  disease,  and  the  disease  is  said  to  seize  the  man.  Com- 
pare Ps.  cxix.  143  with  Prov.  vi.  33.  Hell,  in  the  wide  sense 
corresponding  to  sJieol,  the  grave,  death,  or  the  state  of  the  dead. 
See  above,  on  Ps.  vi.  6  (5.) 

4.  And  on  the  name  of  Jehovah  I  call :  ah  now,  Jehovah,  de- 
liver my  soul !  The  future  in  the  first  clause  may  be  strictly 
translated  (1  will  call)  as  expressing  the  determination  which  he 
formed  in  the  midst  of  his  distress.  See  above,  on  Ps.  xviii.  5,  7 
(4,  6.)     Ah  now  corresponds  exactly,  both  in  origin  and  mean- 


PSALM    CXVI.  133 

ing,  to  the  intensive  particle  of  entreaty  (nii*  for  mjm  from  fia 
and  &0)  which  the  common  version  paraphrases,  I  beseech  thee. 
One  of  the  elements  of  which  it  is  compounded  occurs  above, 
Ps.  cxv.  2. 

5.  Gracious  (is)  Jehovah  and  righteous,  and  our  God  shotvs 
pity.  With  the  first  clause  compare  Ps.  cxi.  4.  cxii.  4.  The 
last  word  in  Hebrew  is  the  active  participle  of  the  verb  to  pity, 
to  compassionate,  and  is  here  used  to  denote  a  habit  as  distinguished 
from  a  momentary  feeling. 

6.  A  preserver  of  the  simple  (is)  Jehovah;  I  was  brought  low, 
and  to  me  he  brought  salvation.  Here  again  the  first  word  is  an 
active  participle,  keeping  the  simple,  i.  e.  habitually  watching  over 
them.  For  the  meaning  of  the  simple,  see  above,  on  Ps.  xix. 
g  (7.)  The  word  brought,  twice  used  in  translating  this  verse, 
has  nothing  distinctly  corresponding  to  it  in  the  Hebrew,  but  by 
a  fortuitous  coincidence,  enters  into  two  English  phrases,  by 
which  the  original  verbs  may  best  be  represented.  The  verb 
translated  brought  low  means  to  be  reduced,  in  person,  strength, 
or  circumstances.  See  above,  on  Ps.  lxxix.  8,  and  compare  the 
cognate  adjective  in  Ps.  xli.  2  (1.)  The  other  is  the  common 
Hebrew  verb  to  save,  here  expressed  by  a  circumlocution,  for 
the  purpose  of  retaining  the  original  construction  with  the  prepo- 
sition to,  which  also  occurs  above,  Ps.  lxxii.  4.  lxxxvi.  16. 

7.  Return,  oh  my  soul,  unto  thy  rest,  for  Jehovah  hath  bestowed 
upon  thee  (favour.)  By  calling  on  his  soul,  which  had  been  agi- 
tated and  alarmed,  to  return  to  its  repose,  he  implies  the  cessation 
of  the  danger.  Rest,  literally,  rests  or  resting-places,  implying 
fulness  or  completeness  of  repose.  See  above,  on  Ps.  xxiii.  2. 
For  the  sense  and  usage  of  (bw)  the  last  verb,  see  above,  on  Ps. 
xiii.  6  (5),  and  compare  Ps.  vii.  5  (4.)  ciii.  10.  The  unusual  gram- 
matical forms  in  this  verse  are  similar  to  those  in  Ps.  ciii.  2,  5. 


134  PSALM    CXVI. 

S.  For  thou  hast  delivered  my  soul  from  death,  my  eye  from 
weeping,  my  foot  from  falling.  By  a  sudden  apostrophe,  God  is 
now  addressed  directly.  The  first  and  last  members  of  the 
sentence  are  borrowed  from  Ps.  lvi.  14  (13.)  The  second  bears 
some  resemblance  to  Ps.  lvi.  9  (8)  and  Jer.  xxxi.  16. 

9.. I  will  walk  before  Jehovah  in  the  land  of  life  (or  of  the  liv- 
ing.) This  is  also  borrowed  from  Ps.  lvi.  14  (13),  with  the 
substitution  of  land  (literally  lands)  for  light.  Compare  Ps. 
xxvii.  13.  The  hope  here  expressed  is  in  contrast  with  Ps. 
cxv.  17. 

10.  I  believed,  for  (thus)  I  speak;  I  urns  afflicted  greatly.  I 
must  have  exercised  faith,  or  I  could  not  thus  have  spoken.  The 
Septuagint  version,  retained  in  the  New  Testament  (2  Cor.  iv.  13), 
clothes  the  same  ess*jntial  meaning  in  a  different  form,  I  believed, 
therefore  have  I  sfcHen.  It  was  because  his  faith  enabled  him  to 
speak,  so  that  his  ipeaking  was  a  proof  of  faith. 

11.  I  said  in  wy  terror,  All  mankind  {are)  false.  The  form  of 
expression  in  tVj  first  clause  is  borrowed  from  Ps.  xxxi.  23  (22.) 
But  instead  of  being  a  confession  of  error  it  is  here  rather  a 
profession  of  faith.  Even  in  the  midst  of  his  excitement,  terror, 
panic,  he  could  turn  away  from  all  human  aid  and  trust  in  God 
alone.  The  proposition,  all  mankind  are  false,  i.  e.  not  to  be 
trusted  or  relied  upon,  implies  as  its  complement  or  converse, 
therefore  God  alone  is  to  be  trusted.  See  the  same  contrast 
stated  more  explicitly  in  Ps.  cxviii.  8,  and  compare  Ps.  lxii. 
9,  10  (S,  9.)  cviii.  13  (12.)  cxlvi.  3,  4. 

12.  How  shall  I  requite  to  Jehovah  all  his  bestowments  upon  me. 
Between  this  verse  and  that  before  it,  we  must  supply  the  thought 
that  his  faith  was  rewarded  and  justified  by  the  event.  This  is 
indeed  implied  in  the  interrogation  now  before  us.     IIoiv,  liter- 


PSALM    CX VI.  135 

ally  what,  i.  e.  (in)  what  (way))  or  (by)  what  (?}ieans)  ?  See  Gen. 
xliv.  16.  The  unusual  word  bestowments  is  here  used  to  repre- 
sent a  Hebrew  one  occurring  only  here,  but  evidently  formed 
from  the  verb  (bfc|)  to  confer  or  bestow  upon,  employed  in  v.  7 
above.  The  peculiar  form  both  of  the  noun  and  pronoun 
(^rn^teJft)  is  regarded  by  the  highest  philological  authorities  as 
fixing  the  date  of  the  composition  after  the  Captivity. 

13.  The  cup  of  salvations  I  will  take  up,  and  on  the  name  of 
Jehovah  will  call.  This  is  commonly  explained  by  a  reference  to 
the  Jewish  tradition  of  a  cup  of  thanksgiving  which  accompanied 
or  followed  the  thank-offerings.  But  we  read  of  no  such  cup  in 
Scripture,  and  its  origin  may  probably  be  traced  to  the  rabbinical 
interpretation  of  this  very  passage.  Interpreted  by  Scriptural 
analogies  it  simply  means,  I  will  accept  the  portion  God  allots 
me.  For  this  figurative  use  of  cup,  see  above,  on  Ps.  xi.  6. 
xvi.  5.  The  plural  form,  salvations,  denotes  fulness  or  complete- 
ness, as  in  Ps.  xviii.  52  (51.)  liii.  7  (6.)  Take  up,  as  if  from  the 
table  where  the  hand  of  God  has  placed  it ;  or  lift  zip,  towards 
heaven,  as  a  gesture  of  acknowledgment. 

14.  My  voids  to  Jehovah  will  I  pay — in  the  presence  of  all  his 
people.  The  word  now,  in  the  common  version,  misleads  the 
English  reader,  who  can  scarcely  fail  to  understand  it  as  an  ad- 
verb of  time,  meaning  at  present,  immediately,  without  delay, 
whereas  it  is  the  particle  of  entreaty  (*e)  used  in  Ps.  cxv.  2,  and 
here  employed  to  modify  the  bold  avowal  of  a  purpose,  by  making 
it  dependent  on  divine  permission.  As  if  he  had  said:  my  vows 
to  Jehovah  I  will  pay — let  me  do  it  in  the  presence  (I  entreat)  of 
all  his  people.  The  same  meaning  is  attached  by  some  to  the 
augmented  or  paragogic  form  of  the  word  translated  presence,  and 
which  strictly  means  the  front  or  forepart.  Both  these  peculi- 
arities are  reckoned  among  the  indications  of  a  later  age  of  He 
brew  composition. 


136  PSALM    CXVI. 

15.  Precious  in  the  eyes  of  Jehovah  (is)  the  death  of  his  gracious 
ones  (or  saints.)  The  idea  and  expression  are  borrowed  from 
Ps.  lxxii.  14,  where  the  same  thing  is  said  of  their  blood.  The 
word  for  death  has  the  same  peculiarity  of  form  as  that  for 
presence  in  v.  14,  and  is  construed  in  the  same  way  with  the 
preposition  to,  the  death  to  his  saints,  i.  e.  the  death  belonging  to 
them,  which  they  die.  These  are  regarded  by  the  critics  as 
additional  tokens  of  the  age  in  which  the  psalm  was  written. 
The  verse  assigns  the  reason  for  the  preceding  vow,  to  wit,  that 
God  counts  the  death  of  his  people  too  costly  to  be  lightly  or 
gratuitously  suffered. 

16.  Ah  now  Jehovah— for  I  (am)  thy  servant,  I  (am)  thy  ser- 
vant, the  son  of  thy  handmaid  ;  thou  hast  loosed  my  bonds.  The 
expression  of  entreaty  at  the  beginning  has  reference  to  some 
thing  not  expressed,  though  easily  supplied,  namely  permission 
thus  to  testify  his  gratitude.  Ah  now  Lord  (suffer  me  thus  to 
do)  for  I  am  thy  servant,  etc. .  The  additional  phrase,  son  of 
thy  handmaid,  is  much  stronger  than  thy  servant,  and  describes 
him  as'  a  home-born  slave.  See  above,  on  Ps.  lxxxvi.  16.  In 
the  last  clause  we  have  another  instance  of  a  preposition  (b)  in- 
terposed between  the  active  verb  and  its  object,  in  a  way  un- 
known to  the  older  Hebrew.  It  is  possible,  however,  to  translate 
the  words,  thou  hast  freed  (me)  as  to  (i.  e.  from  J  my  bonds. 

17.  To  thee  will  I  sacrifice  a  sacrifice  of  thanks,  and  on  the 
name  of  Jehovah  will  I  call.  The  sense  is  not,  I  will  offer  thanks 
instead  of  an  oblation,  but  an  oblation  really  expressive  of  thanks- 
giving and  appointed  for  that  purpose. 

IS.  My  vows  to  Jehovah  will  I  pay  in  the  presence  (I  entreat; 
of  all  his  people.  An  exact  repetition  of  v.  14,  with  all  its  singu- 
larities of  form.  . 


PSALM    CXVII.  137 

19.  In  the  courts  of  the  house  of  Jehovah,  in  the  midst  of  thee, 
Jerusalem.  Hallelujah  !  This  verse  completes  the  one  before  it, 
and  explains  the  phrase,  before  all  his  people.  Some  regard  it  as 
a  proof  that  the  psalm  was  composed  after  the  actual  rebuilding 
of  the  temple.  But  in  Ezr.  ii.  68.  iii.  8,  we  find  the  designa- 
tion house  of  God  applied  to  the  consecrated  site.  The  use  of  the 
word  courts  is  still  more  natural,  because  it  originally  means  enclos- 
ures, which  might  be  and  no  doubt  were  defined,  long  before  the 
temple  was  rebuilt.  This  explanation  seems  to  be  confirmed  by 
the  addition  of  the  last  clause.  In  the  courts  of  the  Lord's 
house,  that  is,  on  the  consecrated  spot  in  the  midst  of  thee,  oh 
Jerusalem,  the  Holy  City. 


PSALM    CXVII. 

This,  which  is  the  shortest  psalm  in  the  collection,  has  evi- 
dently no  independent  character  or  even  meaning  of  its  own,  but 
was  designed  to  be  a  chorus  or  doxology  to  a  longer  composition. 
Its  position  is  sufficiently  accounted  for  by  the  assumption,  that 
it  was  primarily  meant  to  serve  the  purpose  just  described  with 
reference  to  the  psalm  or  to  the  trilogy  immediately  preceding  ; 
while  its  being  separately  written  as  an  independent  psalm  may 
have  arisen  from  the  purpose  to  use  it  sometimes  in  a  differ- 
ent connection,  with  which  view  it  would  naturally  be  left  move- 
able, like  the  doxologies  in  our  modern  books,  which  may  be 
attached  to  any  psalm  or  hymn,  at  the  discretion  of  the  person 
who  conducts  the  service. 

1.  Praise  Jehovah,  all  ye  nations ;  laud  him  all  ye  peoples. 


138  PSALM    CXVIII. 

The  last  word  is  a  different  plural  form  from  that  in  Gen.  xxv.  1(5 
Num.  xxv.  15,  and  belongs  no  doubt  to  the  later  Hebrew.    Here, 

'CD  J 

as  in  Ps.  xlvii.  2  (l.J  lxvi.  S.  xcviii.  4.  the  whole  world  is  invited 
to  praise  God  for  his  favours  shown  to  Israel. 

2.  For  mighty  over  us  has  been  his  mercy,  and  the  truth  of  Je- 
hovah (is)  to  eternity.  Hallelujah !  The  verb  at  the  beginning 
means  not  merely  to  be  great,  but  te  be  strong  or  powerful.  See 
above,  on  Ps.  ciii.  11.  The  preposition  over  suggests  the  idea 
of  protection,  or,  if  translated  o?i,  that  of  favour  descending  from 
above. 


PSALM     CXVIII. 

After  an  invitation  to  praise  God  for  his  goodness  to  his 
people,  vs.  1 — 4,  the  occasion  of  this  praise  is  more  particularly 
stated,  namely,  that  he  has  delivered  Israel  from  great  distress,  and 
thereby  proved  himself  worthy  of  their  highest  confidence,  vs. 
5 — 14.  After  another  statement  of  the  favour  just  experienced, 
vs.  15 — 18,  the  people  are  described  as  entering  the  sanctuary, 
there  to  give  thanks  and  implore  the  divine  blessing  on  the 
enterprise  in  which  they  arc  engaged,  vs.  19 — 29.  The  ideal 
speaker,  throughout  the  psalm,  is  Israel,  as  the  Church  or  chosen 
people.  The  deliverance  celebrated  cannot  be  identified  with  any 
one  so  naturally  as  with  that  from  the  Babylonish  exile.  Some,  on 
account  of  supposed  allusions  to  the  temple  as  already  built,  refer 
the  psalm  to  the  times  of  Nehemiah.  Others,  with  more  proba- 
bility, though  not  with   absolute  conclusiveness,  infer  from  the 


PSALM    CXVIIi:  139 

tone  of  lively  joy  and  thankfulness,  pervading  the  whole  composi- 
tion, that  it  was  written  and  originally  sung  soon  after  the  return  ; 
and  from  the  allusions  in  vs.  22,  25,  that  it  has  reference  to  the 
founding  of  the  second  temple,  and  is  the  very  psalm,  or  one  of 
the  psalms,  mentioned  in  the  history,  Ezra  iii.  10,  11,  where  its 
first  and  last  words  are  recited.  The  mention  of  David  in  that 
passage  is  accounted  for  by  the  assumption  that  this  psalm  was 
sung  only  as  a  part  of  the  whole  series,  which  opens  with  a 
Davidic  trilogy,  Ps.  cviii — ex. 

1.  Give  thanks  unto  Jehovah,  for  {he  is)  good,  for  unto 
demity  (is)  his  mercy.  The  opening  formula  is  common  to  this 
psalm  with  Ps.  cvi  and  cvii.  Its  elements  are  also  found, 
combined  with  others,  in  Ps.  c.  4,  5.  With  the  second  member 
of  the  sentence  compare  Ps.  xxv.  8.  lxxiii.  1. 

2.  Oh  that  Israel  would  say — for  unto  eternity  (is)  his  mercy. 
Th&  first  clause  of  this  translation  is  a  paraphrase  of  the  original, 
to  which  the  particle  of  entreaty  (&o)  gives  a  strong  optative 
meaning.  Here,  as  :'n  Ps-  cxvi.  14,  18,  the  common  version 
(now)  is  equivocal.  That  version  also  has  that  instead  of  for,  in 
the  last  clause  of  this  and  the  two  next  verses.  This  translation 
is  perfectly  grammatical,  and  makes  the  sentence  more  complete 
in  itself.  But  besides  that  it  breaks  the  studied  uniformity  of  the 
context  by  varying  the  version  of  the  particle  (^3),  the  depen- 
dence of  the  clause  on  the  preceding  verse,  required  and  denoted 
by  the  use  of  the  word  for,  is  really  essential  to  the  writer's 
object.  It  is  as  if  he  had  said:  the  reason  for  thus  urging 
man  to  praise  Jehovah  is  because  his  mercy  endureth  forever, 
and  oh  that  Israel  would  join  in  affirming  this  reason.  Oh  thai 
Israel  would  say  (I  will  give  thanks)  for  his  mercy  endureth 
forever. 


,  4.   Oh  that  the  house  of  Aaron  would  say — 'for  unto  eterni?% 


140  TSALM    CXVIII. 

(is)  his  mercy.'9  Oh  that  the  fearers  of  Jehovah  would  say — lfor 
unto  eternity  (is)  his  mercy.''  The  succession  of  Israel,  the  house 
of  Aaron,  and  the  fearers  of  Jehovah,  in  this  and  the  following 
verses,  is  the  same  as  in  Ps.  cxv.  9 — 11.  This  and  the  trine 
repetitions  in  vs.  10 — 12,  15 — 16,  compared  with  that  in  Ps. 
cxv.  12 — 13,  are  corroborations  of  the  assumed  affinity  between 
the  psalms  of  this  whole  series,  both  in  origin  and  purpose. 

5.  Out  of  anguish  I  invoked  Jah;  heard  me  in  a  wide  place 
Jah.  The  first  noun  is  a  rare  one,  common  to  this  place  and  Ps. 
cxvi.  3,  another  indication  of  affinity.  Heard,  in  the  pregnant 
sense  of  heard  favourably,  heard  and  answered.  See  above,  on 
Ps.  xxii.  22  (21.)  As  the  word  translated  anguish  originally 
means  pressure,  confinement,  the  appropriate  figure  for  relief  from 
it  is  a  wide  room,  ample  space,  enlargement.  See  above,  on  Ps. 
iv.  2  (1.)  To  answer  in  a  wide  place  is  to  grant  his  prayer  by 
bringing  him  forth  into  such  a  place. 

6.  Jehovah  (is)  for  me  ;  I  will  not  fear  ;  what  can  man  do  to 
me  ?  Instead  of  for  me,  i.  e.  in  my  favour,  on  my  side,  the 
Hebrew  (*c)  may  also  be  translated  to  me,  i.  e.  is  or  belongs  to 
me,  is  mine.  See  above,  on  Ps.  lvi.  5, 10,  12  (4,9,  11.)  Man 
does  not  here  mean  a  man,  but  mankind,  or  Man  as  opposed  to 
God. 

7.  Jehovah  is  for  me,  among  my  helpers,  and  I  shall  look  upon 
my  haters.  Here  again,  the  first  clause  may  be  rendered,  Jehovah 
is  to  me  (or  I  have  Jehovah)  among  or  with  my  helpers.  With 
this  last  expression  compare  Ps.  xlv.  10  (9.)  xcix.  6.  The 
construction  in  the  last  clause  is  the  idiomatic  one  meaning  to  see 
with  joy  or  triumph,  or  to  see  their  punishment  and  subjugation. 
See  above,  on  Ps.  liv.  9  (7),  and  with  the  whole  verse  compare 
Ps.  liv.  6  (4.)      As  the  ideal  speaker  is  the  ancient  church  or 


PSALM    CXVIII,  141 

chosen  people,  the  haterg  or  enemies  here  meant  arc  primarily 
heathen  persecutors  and  oppressors. 

8.  It  is  good  to  confide  in  Jehovah  (more)  than  to  trust  in  man. 
This  and  the  next  verse  affirm  clearly  and  fully  what  is  more 
obscurely  intimated  in  Ps.  cxvi.  11.  As  the  Hebrew  has  no 
distinct  form  of  comparison,  this  is  the  nearest  possible  approach 
to  saying,  it  is  better.  Than,  literally  from,  away  from,  implying 
difference,  and  then  comparison,  but  not  expressing  it.  The  verb 
confide  is  the  expressive  one  originally  meaning  to  take  refuge  or 
find  shelter.      See  above,  on  Ps.  ii :  12. 


'•> 


9.  It  is  good  to  confide  in  Jehovah  (more)  than  to  trust  in  nobles. 
This  merely  strengthens  the  foregoing  declaration,  by  rendering  it 
more  specific  and  emphatic.  The  Lord  is  more  to  be  confided  in, 
not  merely  than  the  mass  of  men,  but  than  their  chiefs.  Nobles 
is  a  better  translation  than  princes,  because  it  keeps  up  the  asso- 
ciation with  the  adjective  sense  noble,  generous,  liberal,  spontane- 
ous, which  is  otherwise  lost  sight  of.  See  above,  on  Ps.  Ii.  14  (12.) 
Even  the  Persian  patrons  and  protectors  of  the  Jews  had  not 
entirely  deserved  their  confidence  ;  nor  at  all,  in  comparison 
with  Jehovah  their  covenanted  God. 

10.  All  the  nations  surround  me  ;  in  the  name  of  Jehovah — that 
I  will  cut  them  off.  The  hyperbolical  expression,  all  the  nations, 
is  less  strange  than  it  might  otherwise  appear  because  (E^i-j) 
nations  had  now  begun  to  be  familiarly  applied  to  the  gentiles  or 
heathen,  not  as  organized  bodies  merely,  but  as  individuals, 
especially  when  numerous.  '  There  is  nothing  unnatural,  there- 
fore, in  the  use  of  this  expression  to  describe  the  heathen  adver- 
saries of  the  Jews  at  the  period  of  the  Restoration,  not  excepting 
the  Samaritans,  who,  though  they  claimed  to  be  a  mixed  race, 
were  really  heathen,  both  in  origin  and  character.  Another 
way  in  which  the  hyperbole  may  be  explained,  or  rather  done 


142  PSALM    CXVIII. 

away,  is  by  supposing  the  first  clause  to  be  substantially  al- 
though not  formally  conditional.  Should,  all  nations  (or  though 
all  nations  should)  surround  me.  The  strongest  sense  may 
then  be  put  upon  the  words  all  nations,  as  the  act  ascribed 
to  them  is  merely  hypothetical.  The  construction  of  the  last 
clause  is  unusual  and  doubtful.  Some  arbitrarily  make  the 
^3  a  particle  of  affirmation,  yea,  yes,  verily,  etc.  Others  gain 
the  same  sense  by  explaining  the  whole  phrase  to  mean,  (it 
is  true,  or  it  is  certain)  that  I  will  cut  them  off.  The  same  use 
of  the  particle  is  thought  to  be  exemplified  in  Isai.  vii.  9.  Per- 
haps the  best  solution  is  the  one  afforded  by  the  Hebrew  usage  of 
suppressing  the  principal  verb  in  oaths  or  solemn  affirmations. 
If  this  may  be  omitted  even  when  there  is  nothing  to  denote  the 
character  of  the  expression,  and  when  .the  form  of  the  expression 
itself  is  liable  to  misconstruction,  as  for  instance  in  the  formula  with 
if,  much  more  may  it  be  omitted  where  the  sense  of  the  expression 
is  quite  clear,  and  its  juratory  or  imprecatory  character  denoted  by 
accompanying  words.  The  sense  will  then  be,  in  the  name  of  Je- 
hovah (I  swear  or  solemnly  affirm)  that  I  will  cut  them  off.  This 
last  verb  always  means  to  cut,  and  except  in  Ps.  xc.  6,  where  one 
of  its  derived  forms  is  used,  to  circumcise.  It  was  here  used,  as  some 
suppose,  to  suggest  that  the  uncircumcised  enemies  of  Israel,  as  they 
are  often  called,  should  be  cut  or  cut  off  in  another  sense.  Com- 
pare the  play  upon  the  corresponding  Greek  words  in  Phil.  iii.  2,  3. 

11.  They  surround  me,  yea  they  surround  me  ;  in  the  name  of 
Jehovah  (I  declare)  that  I  will  cut  them  off.  The  same  sentence 
is  repeated  with  a  slight  variation,  which  consists  in  the  omission 
of  the  subject  and  the  iteration  of  the  verb,  rendered  more  em- 
phatic by  a  change  of  form.  The  word  translated  yea  means 
also,  likewise,  but  cannot  be  so  used  in  the  English  idiom.  The 
climax  indicated  may  be,  that  the  act  described  is  no  longer 
hypothetical  but  actual.  They  surround  me,  yes,  they  really,  in 
fact,  surround  me. 


PSALM    CXVIII.  143 

12.  They  surround  me  like  bees  ;  they  are  quenched  as  a  fire  of 
thorns  ;  in  the  name  of  Jehovah  (I  declare)  that  I  will  cut  them 
off.  This  completes  the  trine  repetition  so  characteristic  of  these 
psalms.  The  point  of  comparison  with  bees  is  their  swarm  ino- 
multitude  and  irritating  stings.  Compare  Deut.  i.  44.  That 
with  thorns  is  the  rapidity  and  ease  with  which  they  are  both 
kindled  and  extinguished.     See  above,  on  Ps.  lviii.  10  (9.) 

13.  Thou  didst  thrust,  thrust  at  me,  to  (make  me)  fall,  and 
Jehovah  helped  me.  By  a  lively  apostrophe,  the  enemy  is  here 
addressed  directly,  that  is,  the  hostile  heathen  power,  from  whose 
oppressions  Israel  had  just  been  rescued.  See  above,  on  v.  7. 
The  verb  to  thrust  or  strike  at  is  the  root  of  the  noun  translated 
falling  in  Ps.  lvi.  14  (13.)  cxvi.  8. 

14.  My  strength  and  song  (is)  Jah,  and  he  has  become  my  sal- 
vation. These  words  are  from  Ex.  xv.  2.  The  first  clause  is 
also  borrowed  by  Isaiah  (xii.  2.)  My  strength  and  song,  my 
protection  or  deliverer,  and  as  such  the  object  of  my  praise. 
Become  my  salvation,  literally,  has  been  to  me  for  salvation,  a 
stronger  though  synonymous  expression  for  my  saviour. 

15.  The  voice  of  joy  and  salvation  in  the  tents  of  the  righteous— 
the  right  hand  of  Jehovah  has  made  strength.  The  word  trans- 
lated joy  means  properly  the  audible  expression  of  it  by  shout  or 
song,  and  is  sometimes  applied  even  to  a  cry  of  distress.  Com 
pare  Ps.  xxx.  6  (5.)  xlii.  5  (4.)  xlvii.  2  (1)  with  Ps.  xvii.  l.lxi. 
2  (1.)  Joy  and  salvation  are  related  as  cause  and  effect,  joy  oc- 
casioned by  salvation.  Tents,  a  poetical  expression  for  dwellings. 
See  above,  on  Ps.  xci.  10.  The  righteous,  the  true  Israel,  the 
people  of  God,  as  such  considered.  See  above,  on  Ps.  xxxiii.  1. 
The  substantive  verb  (is)  may  be  supplied  in  this  verse,  so  as  to 
make  it  a  complete  proposition  ;  or  it  may  be  a  kind  of  exclama- 
tion, as  if  he  had  said,  Hark  !  the  voice  of  joy,  etc.     Compare 


144  PSALM    CXVIII. 

Isai.  xl.  3,  6.  The  last  clause  may  then  be  understood  as  con- 
taining the  words  uttered  by  the  voice.  The  idiomatic  phrase 
at  the  end  may  either  mean  that  God  has  acquired  or  exerted 
strength.     See  above,  on  Ps.  lx.  14  (12.)  cviii.  14. 

16.  The  right  hand  of  Jehovah  is  raised,  the  right  hand  of  Je- 
hovah makes  strength.  This,  with  the  last  clause  of  v.  15, 
makes  another  of  the  triplets  or  trine  repetitions,  which  are 
characteristic  of  these  psalms.  See  above,  on  vs.  2 — 4,  10 — 12. 
Instead  of  is  raised  some  read  raises  or  exalts,  which  is  equally 
grammatical,  as  the  active  and  passive  forms  in  this  case  are  co- 
incident. The  meaning  then  is,  that  his  right  hand  raises  or 
exalts  his  people,  as  the  other  clause  says  that  his  right  hand 
gains  or  exercises  strength  in  their  behalf.  It  seems  more  na- 
tural, however,  to  explain  it  as  an  instance  of  a  common  figure 
which  describes  Grod's  hand  as  raised,  when  he  exerts  his  power. 

17.  i"  shall  not  die  hut  live,  and  recount  the  works  of  Jah.  The 
existence  thus  to  be  preserved  is  that  of  Israel,  and  the  last  clause 
describes  the  final  cause  of  that  existence,  which  is  here  stated  as 
a  ground  of  confidence,  and  is  elsewhere  urged  as  an  argument 
in  prayer.  See  above,  on  Ps.  cxv.  17.  cxvi.  9,  15,  and  compare 
Ps.  lxxi.  20.  The  original  construction  of  the  first  clause  is,  I 
shall  not  die,  for  I  shall  live. 

18.  Sorely  has  Jah  chastened  me,  but  to  death  did  not  give  me. 
This  verse,  though  simple  in  its  structure  and  transparent  in  its 
meaning,  is  highly  idiomatic  in  its  form.  The  adverb  used  in 
the  translation  represents  the  emphatic  repetition  of  tne  verb  in 
Hebrew,  which  is  sometimes  imitated  in  the  English  Bible 
{chastening  has  Jah  chastened  me),  but  seldom  so  as  to  convey  the 
whole  idea.  Of  such  a  repetition  we  have  had  an  instance  in  v.  13. 
Another  unavoidable  departure  from  the  original  form  consists 
in  using  hut  for  and,  at  the  beginning  of  the  second  clause.     Did 


PSALM    CXVIII. 


i45 


not  give,  give  up,  give  over  or  abandon.  The-  chastisement  here 
mentioned  must  be  the  calamity  from  which  the  people  had 
been  recently  delivered,  and  in  which  we  have  already  seen  good 
grounds  to  recognize  the  Babylonish  conquest,  domination  and 
captivity. 

19.  Open  ye  to  me  the  gates  of  righteousness,  I  will  come  in  by 
them,  I  will  thank  Jah.  This  may  have  been  intended  to  ac- 
company the  entrance  of  the  priests  and  people  into  the  sacred 
enclosure,  for  the  purpose  of  laying  the  foundation  of  the  temple, 
as  when  David  pitched  the  tabernacle  on  Mount  Zion.  See 
above,  on  Ps.  xxiv. 

20.  This  (is)  the  gate  (that  belongs)  to  Jehovah  ;  the  righteous 
shall  come  in  by  it.  Or  the  meaning  may  be,  since  this  is  the 
Lord's  gate,  let  the  righteous  (and  no  others)  enter  at  it.  Many 
interpreters  find  obvious  indications  here  of  double  or  responsive 
choirs,  by  which  the  psalm  was  to  be  sung.  But  this,  though 
possible,  is  not  a  necessary  supposition,  nor  is  there  any  certain 
trace  of  such  a  usage  or  arrangement  elsewhere  in  the  book  of 
Psalms.     See  above,  vol.  i.  pp.  198,  200,  203. 

21.  I  will  thank  thee,  for  thou  hast  answered  me,  and  hast  be- 
come my  salvation.  This  verse  assigns  the  reason  for  their 
entrance.  Answered,  in  the  specific  sense  of  answering  or  grant- 
ing prayer.     See  above,  on  v.  5.     The  last  clause  is  from  v.  14. 

22.  The  stone  fwhichj  the  builders  rejected  has  become  the  head 
of  the  corner.  This  is  a  proverbial  expression,  and  as  such  ap- 
plicable to  any  case,  in  which  what  seemed  to  be  contemptible 
has  come  to  honour.  This  mode  of  expressing  the  idea  was 
most  probably  suggested  by  the  founding  of  the  temple.  There 
is  no  need,  however,  of  supposing  any  actual  dispute  among  the 

Jewish  builders  in  relation  to  the  corner  stone  of  the  sacred  edi- 
vol.  in.         7 


146  PSALM    CXVIII. 

fice.     The  sight  of  the  stone,  or  the  act  of  laying  it,  would  be 
sufficient  to  suggest  the  proverb  and  its  application  to  the  happy- 
change  experienced  by  Israel,  so  lately  blotted  from   the  list  of 
nations,   and  regarded  by  the  heathen   as  unworthy  even  of  an 
humble  place  in  the  proud  fabric  of  consolidated  empire,  but  now 
restored  not  only  to  a  place  but  to  the  highest  place  among  the 
nations,  not  in  point  of  power,  wealth,  or  worldly  glory,  but  as 
the  chosen  and  peculiar  people  of  the  Most  High  God.     As  this 
psalm  was  sung  by  the  people  at  the  last  Jewish  festival  attended 
by  our  Saviour,  he  applied  this  proverb  to  himself,  as  one  rejected 
by  the  Jews  and  by  their  rulers,  yet  before  long  to  be  recognized 
as  their  Messiah  whom  they  had  denied  and  murdered,  but  whom 
God  had  exalted  as  a  Prince  and  a   Saviour,  to  give  repentance 
to  Israel  and  remission  of  sins  (Acts  v.  31.)      This,  though  really 
another  application  of  the  proverb  in  its  general  meaning,  has  a 
certain  affinity  with  its  original  application  in  the  verse  before  us, 
because  the  fortunes  of  the  ancient  Israel,  especially  in  reference 
to  great  conjunctures,  bore  a  designed  resemblance  to  the  history 
of  Christ  himself,  by  a  kind  of  sympathy  between  the  Body  and  the 
Head.    Even  the  temple,  which  suggested  the  original  expression, 
did  but  teach  the  doctrine  of  divine  inhabitation,  and  was  therefore 
superseded  by  the  advent  of  the  Son  himself.      The  head  of  the 
corner  means  the  chief  or  corner  stone  of  the  foundation,  even  in 
Zech.  iv.  7,  where  it  is  translated  headstone.   The  application  of 
the  verse  before  us  made  by  Christ  himself  (Matt.  xxi.  42)  is  re- 
newed by  Peter  (Acts  iv.  11.) 

* 

23.  From  Jehovah  is  this  ;  it  is  wonderfully  done  in  our  eyes. 
This  signal  revolution  in  the  condition  of  the  chosen  people  is  not 
the  work  of  man  but  of  God.  From  the  Lord,  i.  e.  proceeding 
from  him  as  its  author.  Is  this,  literally,  has  been,  i.  e.  happened, 
come  to  pass.  In  the  last  clause  it  is  said  to  be  not  merely  won- 
derful, but  wonderfully  done,  the  Hebrew  word  being  a  passive 
participle,  which    strictly  means  distinguished,   made    tc    differ, 


PSALM    CXVIII.  147 

made  strange,  strangely  done.  Its  plural  is  continually  used  as  a 
noun  in  application  to  Gl  od's  wondrous  works  or  doings.  This,  no 
less  than  the  proverb  to  which  it  is  attached,  was  as  appropriate 
to  the  case  of  the  Messiah  as  to  that  of  his  people,  and  is  accord- 
ingly applied  in  the  same  manner  by  himself  (Matt.  xxi.  42.) 

24.  This  is  the  day  Jehovah  has  made,  we  will  rejoice  and  tri- 
umph in  it.  By  the  day  we  are  here  to  understand  the  happier 
times  which  Israel,  through  God's  grace,  was  permitted  to  enjoy. 
This  day  he  is  said,  as  the  author  of  this  blessed  revolution,  to 
have  made,  created.  Some  understand  by  day  the  festival  or 
celebration,  at  which  the  psalm  was  intended  to  be  sung.  The 
day,  in  this  sense,  God  is  said  to  have  made  or  instituted,  not  so 
much  by  positive  appointment  as  by  having  providentially  afforded 
the  occasion  for  it.  In  a  still  higher  sense,  the  words  may  be  ap- 
plied to  the  new  dispensation,  as  a  glorious  change  in  the  condi- 
tion of  the  church,  compared  with  which  the  restoration  from 
c^Qelvity  was  nothing,  except  as  a  preliminary  to  it  and  a  prepa- 
ration for  it.  There  is  no  allusion  to  the  weekly  Sabbath,  except 
so  far  as  it  was  meant  to  be  a  type  of  the  rest  of  the  church  from 
the  heavy  burdens  of  the  old  dispensation. 

25.  Ah  now,  Jehovah,  save,  we  beseech  thee  !  Ah  now,  Jehovah, 
prosper,  we  beseech  thee !  The  circumlocution,  we  beseech  thee,  is 
the  only  form  in  which  the  force  of  the  supplicatory  particle  (^ 
can  be  expressed,  without  the  risk  of  its  being  mistaken  for  an  ad- 
verb of  time.  The  whole  phrase  /»|  ns^ioifi),  save  ive  pray,  be- 
came a  standing  formula  of  supplication  with  reference  to  great 
public  interests  or  undertakings,  and  reappears  in  the  New  Testa- 
ment under  the  form  Hosanna.  See  Matt.  xxi.  9,  where  we  find 
it,  in  the  acclamations  of  the  multitude,  combined  with  other  ex- 
pressions from  this  same  psalm  which,  as  we  have  seen,  they  were 
accustomed  to  sing  at  their  great  festivals.     See  above,  on  v.  22. 


148.  PSALM    CXVIII. 

26.  Blessed  he  he  that  cometh  in  the  name  of  Jehovah  !  We  bless 
you  from  the  house  of  Jehovah.  According  to  the  accents,  the 
construction  of  the  first  clause  is,  blessed,  in  the  name  of  Jehovah, 
be  he  that  cometh.  This  agrees  exactly  with  the  frequent  mention 
of  blessing  in  the  name  of  Jehovah.  See  below,  Ps.  exxix.  8,  and 
compare  Num.  vi.  27.  Deut.  xxi.  5.  2  Sam.  vi.  IS.  Jle  that 
cometh  is  commonly  and  not  improbably  supposed  to  have  meant 
primarily  the  people  or  their  representatives,  to  whom,  as  they 
approached  the  sacred  spot,  these  words  were  to  be  uttered. 
There  were  other  thoughts,  however,  which  the  words  could 
hardly  fail  to  suggest,  for  example  that  of  Israel  coming  back 
from  exile,  that  of  God  coming  back  to  his  forsaken  people,  and 
at  least  in  the  most  enlightened  minds,  that  of  the  great  Deliverer, 
to  whose  coming  all  the  rest  was  but  preparatory,  to  whom  the 
name  tfi-in  or  o  £gx6uevos  was  afterwards  given  as  a  standing  ap- 
pellation, in  allusion  either  to  this  passage  or  to  Mai.  iii.  1,  or  to 
both,  and  to  whom  this  very  sentence  was  applied  by  the  multitude 
who  witnessed  and  attended  Christ's  triumphal  entrance.  Ipu^^. 
Holy  City.     See  Matt.  xxi.  9.  «/W 

27.  Mighty  (is)  Jehovah  and  hath  given  light  to  us.  Bind  the. 
sacrifice  with  cords  as  far  as  the  horns  of  the  altar.  The  first 
word  does  not  express  the  general  idea  of  divinity,  but  that  of 
divine  power,  which  is  no  doubt  essential  to  the  writer's  purpose. 
It  was  the  power  of  Jehovah  which  had  turned  the  night  of 
Israel  to  day,  and  illumined  the  darkness  of  their  sore  distress 
with  the  light  of  his  returning  favour.     The  figure  is  borrowed 

CD  CD  *— ■ 

from  the  pillar  of  fire,  the  token  of  Jehovah's  presence  with  his 
people  in  the  wilderness.  See  Ex.  xiii.  21.  xiv.  20.  Neh.  ix.  12. 
The  last  clause  has  been  the  subject  of  a  good  deal  of  dispute. 
It  is  commonly  admitted  that  (an)  a  Hebrew  word,  which  pro- 
perly denotes  a  periodical  or  stated  festival,  is  here  put  for  the 
victim  offered  at  it,  as  in  Ex.  xxiii.  18  the  fat  of  my  sacrifice  is 
in  Hebrew  the  fat  of  my  festival  pan),  and  in  2  Chron.  xxx.  22, 


PSALM    CX  VII  I.  149 

another  word  for  festival  (n?i£)  is  used  in  precisely  the  same 
way,  being  governed  by  the  verb  to  eat,  although  this  singular 
expression  is  avoided  in  the  English  Bible,  by  the  use  of 
the  word  "  throughout."  Those  who  agree  in  this,  however, 
are  at  variance  in  relation  to  the  act  required.  As  the 
word  translated  cords  is  sometimes  applied  to  the  thick  boughs  or 
branches  of  a  tree  (Ez.  xix.  11.  xxxi.  3,  10,  14),  some  under- 
stand the  sense  to  be,  Bind  the  sacrifice  with  branches,  sacrificial 
wreaths.  But  this  practice,  and  the  meaning  put  upon  th-'i  He- 
brew word,  are  both  denied  by  others  who  allege  moreover  the 
repeated  combination  of  the  same  verb  a^  ^aoun  m  ihe  sense  of 
tying,  making  b,  with  cords.  See 'Judg.  xv.  13.  xvi.  11.  Ez. 
iii.  25.  The  1  'ish  Bible  makes  the  clause  refer  to  the  fasten- 
ing of  the  victii  •  the  altar.  To  this  it  is  objected  that  l&rprepo- 
sition  (13>)  mc\9  \  as  far  as,  and  implies  a  verb  of  motion, 
expressed  or  ue  'stood.  To  avoid  this  dim|ulty,  some  of  the 
latest  writers  un  >tand  the  words  to  signify  the  conducting  of 
the  victim  bound  1  it  reaches  the  altar  as  the  place  of  sacrifice. 
Hold  fast  the  saci  7*  with  cords,  until  it  comes  to  the  horns  of 
the  altar,  poeticalh  t  for  the  altar  itself,  not  only  as  its  promi- 
nent or  salient  poi  but  as  the  parts  to  which  the  blood,  the 
essential  vehicle  of  v  iation,  was  applied.  Thus  understood  the 
clause  is  merely  an  invitation  to  fulfill  the  vow  recorded  in  Ps 
cxvi.  14,  17,  18. 

28.  My  God  art  thou,  and  I  will  thank  thee  ;  my  God,  I  if  ill 
exalt  thee.  The  Hebrew  words  for  God  are  not  the  same.  The 
second  is  that  commonly  so  rendered,  while  the  first  is  that  used 
in  v.  27,  and  denoting  the  divine  omnipotence. 

29.  Give  thanks  unto  Jehovah,  for  {He  is)  good,  for  unto 
eternity  (is)  his  mercy.  In  these  words  we  are  brought  back  to  the 
point  from  which  we  started,  and  the  circle  of  praise  returns  into 
itself. 


150  PSALM    CXIX 


PSALM      CXIX. 

There  is  no  psalm  in  the  whole  collection  which  has  more  the 
appearance  of  haying  been  exclusively  designed  for  practical  and 
personal  improvement,  without  any  reference  to  national  or  even 
to  ecclesiastical  relations,  than  the  one  before  us,  which  is  wholly 
occupied  with  praises  of  God's  word  or  written  revelation,  as  the 
only  source  of  spiritual  strength  and  comfort,  and  with  prayers 
for  grace  to  make  a  profitable  use  of  it.  The  prominence  of  this 
one  theme  is  sufficiently  apparent  from  the  fact,  to  which  the  Masora 
directs  attention,  that  there  is  only  one  verse  which  does  not  contain 
some  title  or  description  of  the  word  of  God.  But  notwithstanding 
this  peculiar  character,  the  position  of  the  psalm  in  the  collection, 
and  especially  its  juxtaposition  with  respect  to  Ps.  cviii — cxviii, 
its  kindred  tone  of  mingled  gratitude  and  sadness,  and  a  great 
variety  of  minor  verbal  correspondences,  have  led  some  of  the 
best  interpreters  to  look  upon  it  as  the  conclusion  of  the  whole 
series  or  system  of  psalms,  supposed  to  have  been  written  for  the 
use  of  the  returned  Jews,  at  or  near  the  time  of  the  founding:  of 
the  second  temple.  The  opinion,  held  by  some  of  the  same 
writers,  that  the  ideal  speaker,  throughout  this  psalm,  is  Israel, 
considered  as  the  church  or  chosen  people,  will  never  commend 
itself  as  natural  or  likely  to  the  mass  of  readers,  and  is  scarcely 
consistent  with  such  passages  as  vs.  63,  74,  79,  and  others,  where 
the  speaker  expressly  distinguishes  himself  as  an  individual  from 
the  body  of  the  people.  The  same  difficulty,  in  a  less  degree, 
attends  the  national  interpretation  of   the   psalms  immediately 


PSALM    CXIX.  151 

preceding.  Perhaps  the  best  mode  of  reconciling  the  two  views 
is  by  supposing  that  this  psalm  was  intended  as  a  manual  of  pious 
and  instructive  thoughts,  designed  for  popular  improvement  and 
especially  for  that  of  the  younger  generation  after  the  return  from 
exile,  and  that  the  person  speaking  is  the  individual  believer,  not 
as  an  isolated  personality,  but  as  a  member  of  the  general  body, 
with  which  he  identifies  himself  so  far,  that  many  expressions  of 
the  psalm  are  strictly  applicable  only  to  the  whole  as  such  consid- 
ered, while  others  are  appropriate  only  to  certain  persons  or  to 
certain  classes  in  the  ancient  Israel.  To  this  design  of  popular 
instruction,  and  especially  to  that  of  constant  repetition  and 
reflection,  the  psalm  is  admirably  suited  by  its  form  and  structure. 
The  alphabetical  arrangement,  of  which  it  is  at  once  the  most  ex- 
tended and  most  perfect  specimen,  and  the  aphoristic  character, 
common  to  all  alphabetic  psalms,  are  both  adapted  to  assist  the 
memory,  as  well  as  to  give  point  to  the  immediate  impression. 
It  follows,  of  course,  that  the  psalm  was  rather  meant  to  be  a 
store-house  of  materials  for  pious  meditation  than  a  discourse  for 
continuous  perusal.  At  the  same  time,  the  fact  of  its  existence 
in  the  Psalter  is  presumptive  proof  that  it  was  used  in  public 
worship,  either  as  a  whole,  or  in  one  or  more  of  the  twenty-two 
stanzas  into  which  it  is  divided,  corresponding  to  the  letters  of  the 
Hebrew  alphabet,  all  the  eight  verses  of  each  paragraph  begin- 
ning with  the  same  Hebrew  letter. 

1.  Happy  the  perfect  of  way,  i.  e.  blameless  in  their  course  of 
life,  those  walking  in  the  law  of  Jehovah.  There  seems  to  be 
allusion  to  the  precept  in  Lev.  xviii.  4.  The  common  version 
of  the  second  Hebrew  word  (undefiled)  is  derived  from  the 
Yulgate  (immaculati),  which  is  itself  too  confined  a  version  of  the 
Septuagint  (di/iwfiot,.)  The  essential  idea  is  that  of  complete- 
ness or  perfection.  The  form  and  construction  of  the  first  word 
are  the  same  as  in  Ps.  i.  1. 


152  PSALM    CXIX. 

2.  Happy  the  keepers  of  his  testimonies  (who)  with  a  whole 
heart  seek  him.  Keepers,  observers,  those  obeying.  Testimonies, 
the  divine  precepts,  which  bear  witness  against  sin  and  in  behalf 
of  holiness.  .  With  all  the  heart,  undivided  affection.  See  above, 
Ps.  cxi.  1,  and  compare  2  Kings  xxiii.  3.  Seek  him,  the  know- 
ledge of  his  will  and  the  enjoyment  of  his  favour. 

3.  (Who)  also  do  not  practise  wrong,  (but)  in  his  ways  ivalk. 
This  verse  both  limits  and  completes  the  one  before  it,  by  showing 
that  no  zeal  in  seeking  God  can  be  acceptable,  if  coupled  with  a 
wicked  life.  In  his  ways,  not  in  those  of  his  enemies,  nor  even 
in  their  own. 

4.  Thou  hast  commanded  thy  precepts,  to  he  kept  strictly. 
Commanded,  given  them  in  charge,  entrusted  others  with  them. 
The  literal  meaning  of  the  last  clause  is,  to  keep  very  {much),  i.  e. 
not  formally  or  superficially,  but  really  and  thoroughly.  Compare 
the  use  of  (l&ti)  as  a  noun  in  Deut.  vi.  5. 

5.  Oh  that  my  ways  to  ere  settled,  to  observe  thy  statutes  !  The 
optative  particle  at  the  beginning  occurs  only  here  and,  with  a 
slight  difference  of  pointing,  2  Kings  v.  3.  My  ways,  my  cus- 
tomary modes  of  acting,  my  habits.  Settled,  fixed,  confirmed, 
established,  in  opposition  to  capricious  vacillation  and  unsteadi- 
ness. To  observe,  to  watch,  for  the  purpose  of  obeying.  The 
word  translated  statutes,  according  to  its  etymology,  means  definite 
and  permanent  enactments. 

6  Then  shall  I  not  be  shamed,  in  my  looking  unto  all  thy 
tommandments.  The  then  at  the  beginning  has  respect  to  the 
time  mentioned  in  the  last  clause.  Shamed,  put  to  shame, 
defeated,  frustrated,  disappointed  in  one's-  highest  hopes.  In  my 
looking  suowests  the  idea  both  of  time  and  of  causation,  when  1 
look  and  because  I  look.     The  act  itself  is  that  of  looking  towards 


PSALM    CXIX.  153 

a  mark  to  hi  attained,  or  towards  a  model,  rule,  or  standard,  to  be 
followed  and  conformed  to. 

7.  I  will  thank  thee  with  rectitude  of  hearty  in  my  learning  the 
judgments  of  thy  righteousness.  It  is  only  my  experience  of  thy 
righteous  judgments  that  enables  me  to  praise  thee  as  I  ought ; 
a  sentiment  peculiarly  appropriate  to  the  period  of  some  great 
deliverance,  for  instance  that  of  the  return  from  exile,  when  the 
righteousness  of  God  had  been  so  signally  displayed  in  the 
destruction  of  his  enemies,  and  in  the  fulfilment  of  his  promise  to 
his  people.  Here  again,  in  my  learning  does  not  mean  merely 
after  I  have  learned,  but  in  the  very  act  and  in  consequence  of 
learning. 

8.  Thy  statutes  I  will  keep  ;  oh  forsake  me  not  utterly.  The 
fixed  resolution  to  obey  is  intimately  blended  with  a  consciousness 
of  incapacity  to  do  so,  unless  aided  by  divine  grace.  Utterly, 
unto  extremity  or  still  more  literally,  until  very  (much.)  The 
initial  words  of  this  first  stanza  are  all  different,  except  that  vs. 
1,  2,  both  begin  with  (i^r^)  happiness  or  happy. 


9.  By  what  (means)  can.  a  youth  cleanse  his  path,  (so)  as  to 
keep  (it)  according  to  thy  word  ?  To  cleanse  is  here  to  keep  clean 
or  pure  from  the  stain  of  sin.  Most  interpreters  regard  the  last 
clause  as  an  answer  to  the  question  in  the  first.  But  this 
requires  the  infinitive  to  be  construed  as  a  gerund  (by  keeping), 
a  construction  too  rare  and  doubtful  to  be  anywhere  assumed 
without  necessity.  See  above,  on,  Ps.  lxxviii.  IS.  cxi.  6.  It 
is  much  more  simple  and  agreeable  to  usage  to  regard  the  whole 
as  one  interrogation,  and  the  second  clause  as  supplementary  to 
the  first.  To  keep  may  then  mean  to  adhere  to  it,  or  rather,  in 
accordance  with  the  figure  of  the  first  clause,  to  preserve  it  clear 
or  pure  as  God  requires.  The  answer  is  suppressed,  or  rathei 
left  to  be  inferred  from  the  whole  tenor  of  the  psalm,  which  is, 


I 


J54  PSALM    CXIX. 

that  men,  and  especially  the  young,  whose  passions  and  tempta- 
tions are  strong  in  proportion  to  their  inexperience,  can  do 
nothing  of  themselves  but  are  dependent  on  the  grace  of  God 
The  omission  of  an  answer,  which  is  thus  suggested  by  the  whole 
psalm,  rather  strengthens  than  impairs  the  impression  on  the 
reader. 

10.  With  my  whole  heart  have  I  sought  thee ;  let  me  not  err 
from  thy  commandments.  While  the  first  clause  alleges  his 
sincerity  in  seeking  God,  the  second  and  third  owns  his  depend- 
ence on  him  for  success  and  safety. 

11.  In  my  heart  have  I  hid  thy  saying ,  that  I  may  not  sin 
against  thee.  The  first  phrase  means  within  me,  as  opposed  to  a 
mere  outward  and  corporeal  possession  of  the  written  word.  Not 
in  my  house,  or  in  my  hand,  but  in  myself,  my  mind,  with  special 
reference,  in  this  case,  to  the  memory.  Hid,  not  for  conceal- 
ment, but  for  preservation.  The  word  saying,  elsewhere  used  to 
signify  God's  promise,  here  denotes  his  precept,  as  it  does  in  v. 
67  below.  Against  thee,  literally,  as  to,  with  respect  to  thee. 
See  above,  on  Ps.  li.  6  (4.) 

12.  Blessed  (he)  thou,  Jehovah !  Teach  me  thy  statutes !  The 
doxology  seems  designed  to  break  the  uniformity  of  this  series  of 
aphorisms,  by  an  occasional  expression  of  strong  feeling.  At  the 
same  time,  it  furnishes  a  kind  of  ground  for  the  petition  in  the 
last  clause.  Since  thou  art  the  blessed  and  eternal  God,  have 
pity  on  my  weakness  and  instruct  me  in  the  knowledge  of  thy 
will. 

13.  With  my  lips  have  I  recounted  all  the  judgments  of  thy 
mouth.  1  have  not  confined  the  knowledge  of  thy  precepts  to  my 
own  mind,  but  imparted  it  to  others.  See  above,  on  Ps.  xl.  10, 
11  (9,  10.)     Judgments,  judicial  decisions,  determinations  as  to 


PSALM    CXIX.  155 

what  is  right  and  binding,  a  description  perfectly  appropriate  to 
the  divine  precepts.  Of  thy  mouth,  which  thou  hast  uttered. 
There  seems  to  be  allusion  to  the  phrase  with  my  lijps  in  the  first 
clause. 

14.  In  the  ivay  of  thy  testimonies  I  rejoice  as  over  all  wealth. 
Not  merely  in  the  knowledge  of  God's  will,  but  in  the  doing  of  it, 
in  treading  the  path  which  he  prescribes  for  us.  Over  may  be 
simply  equivalent  to  in,  or  intended  to  suggest  the  additional  idea 
of  superiority,  above  (or  more  than)  all  wealth.  As  over,  as  I  do 
over  all  the  wealth  I  have,  or  as  I  should  do  over  all  wealth  if  I 
had  it. 

15.  In  thy  precepts  will  I  meditate  and  look  (at)  thy  paths. 
Not  only  of  thy  precepts  or  concerning  them,  but  in  them,  while 
engaged  in  doing  them.     Look  has  the  same  sense  as  in  v.  6. 

16.  In  thy  statutes  I  will  delight  myself  ;  I  will  not  forget  thy 
word.  Delight  or  enjoy  myself,  seek  my  pleasure,  find  my  hap- 
piness. Here  ends  the  second  stanza,  in  which  all  the  verses 
except  one  (v.  12)  begin  not  only  with  the  same  letter  but  the 
same  word,  the  preposition  (n)  in. 


17.  Grant  to  thy  servant  (that)  I  may  live,  and  I  will  keep  thy 
word.  Grant  to,  bestow  upon,  thy  servant  this  favour.  Seo 
above,  on  Ps.  xiii.  6  (5.)  There  may  be  an  allusion  to  the  way 
in  which  the  law  connects  life  and  obedience.  See  Lev.  xviii. 
5.  Deut.  vi.  24. 

18.  Uncover  my  eyes  and  I  will  look — wonders  out  of  thy  law  / 
The  last  clause  is  a  kind  of  exclamation  after  his  eyes  have  been 
uncovered.  This  figure  is  often  used  to  denote  inspiration  or  a 
special  divine  communication.  Out  of  thy  law,  i.  e.  brought  out 
to  view,  as  if  from  a  place  of  concealment. 


156  PSALM    CXIX. 

19.  A  stranger  (a?n)  I  in  the  earth,'  hide  not  from  me  thy 
commandments.  A  stranger,  an  exile,  one  without  friends  or 
home,  a  poetical  description  of  calamity  in  general,  not  without 
allusion  to  the  captivity  both  in  Babylon  and  Egypt,  and  to  the 
consequent  mention  of  strangers  in  the  Law  as  objects  of  compas- 
sion. The  prayer  in  the  last  clause  is,  that  God  will  not  withhold 
from  him  the  knowledge  of  his  will. 

20.  My  soul  breaketh  with  longing  for  thy  judgments  at  every 
time.  The  Hebrew  verb  occurs  only  here,  but  its  meaning  is 
determined  by  the  cognate  dialects.  The  word  translated  longing 
belongs  also  to  the  later  Hebrew.  Its  verbal  root  occurs  below 
in  vs.  40,  174.  Judgments  includes  God's  precepts  mentioned  in 
v.  19  and  his  penal  inflictions  on  the  wicked  mentioned  in  v.  21. 

21.  Thou  hast  rebuked  the  proud,  the  accursed,  those  wandering 
from  thy  commandments.  Compare  Ps.  ix.  6  (5.)  Rebuked,  not 
merely  by  word  but  by  deed,  i.  e.  punished. 

22.  Roll  from  off  me  reproach  and  contempt,  for  thy  testimonies 
I  have  kept.  The  first  verse  coincides  in  form  with  that  at  the 
beginning  of  v.  18,  but  is  from  a  different  root.  There  is  an 
obvious  allusion  to  the  rolling  off  of  the  reproach  of  Egypt, 
Josh.  v.  9. 

23.  Also  princes  sat  and  at  me  talked  together,  and  thy  servant 
muses  of  thy  statutes.  This  is  one  of  the  expressions  in  the 
psalm  not  literally  applicable  to  the  individual  believer,  and  re- 
garded therefore  as  a  proof  of  its  national  design  and  import. 
The  princes  are  then  the  chiefs  of  the  surrounding  nations.  The 
also  (dii)  seem  to  be  inserted  merely  on  account  of  the  alphabet- 
ical arrangement  which  requires  the  letter  gimel. 

24.  Also  thy  testimonies    {are)    my  delights,  the   men   of  my 


PSALM    CXIX.  157 

counsel.  He  calls  them  his  counsellors,  in  opposition  to  the 
malignant  counsels  of  the  enemy.  Delights,  enjoyments,  happi- 
ness, the  plural  form  denoting  fulness  and  completeness.  Two  of 
the  verses  in  the  stanza  ending  here  begin  with  (ta)  also,  and 
two  with  (ba)j  though  in  different  senses. 


25.  My  soul  cleaveth  unto  the  dust ;  quicken  thou  me  according 
to  thy  word.  The  first  clause  seems  intended  to  suggest  two 
consistent  but  distinct  ideas,  that  of  deep  degradation,  as  in  Ps. 
xliv.  26  (25),  and  that  of  death,  as  in  Ps.  xxii.  30  (29.)  The 
first  would  be  more  obvious  in  itself,  and  in  connection  with  the 
parallel  referred  to ;  but  the  other  seems  to  be  indicated  as  the 
prominent  idea  by  the  correlative  petition  in  the  last  clause. 
Quicken,  i.  e.  save  me  alive,  or  restore  me  to  life,  the  Hebrew 
word  being  a  causative  of  the  verb  to  live.  See  above,  on  Ps. 
xxx.  4  (3.)  Thy  word,  the  promise  annexed  to  thy  command- 
ment, as  in  v.  28  below. 

26.  My  icays  have  I  recounted,  and  thou  hast  answered  me; 
teach  me  thy  statutes.  The  first  clause  is  not  to  be  restricted 
to  a  confession  of  sin,  though  that  may  be  included,  but  ex- 
tended to  a  statement  of  his  cares,  anxieties,  and  affairs  in 
general.  Hence  the  correlative  expression,  thou  hast  answered 
me,  the  Hebrew  verb  being  specially  appropriated  to  the  hear- 
ing or  answering  of  prayer,  i.  e.  granting  what  it  asks.  The  last 
clause  expresses  a  desire  to  testify  his  gratitude  for  God's  com- 
passion by  obeying  his  commandments,  with  the  usual  acknow- 
ledgment that  these  cannot  be  executed  without  divine  assistance, 
or  even  known  without  divine  instruction. 

27.  The  way  of  thy  precepts  make  me-  under  st and y  and  I  will 
muse  of  thy  wonders.  The  first  clause  expreses  the  same  wish, 
arising  from  the  same  consciousness  of  weakness,  as  in  v.  26.  The 
verb  in  the  last  clause  is  one  of  those  in  the  usao;e  of  which  the 


158  PSALM    CXIX. 

ideas  of  speech  and  meditation  run  continually  into  one  another 
See  above,  on  Ps.  lv.  IS  (17.)  lxix.  13  (12.)  lxxiv.  4,  7  (3,  6.) 
cv.  2. 

28.  My  soul  iceeps  from  sorrow  ;  raise  me  up  according  to  thy 
word.  The  meaning  of  the  first  verb  seems  to  be  determined  by 
Job  xvi.  20,  where  the  same  thing  is  predicated  of  the  eye.  The 
oldest  versions  make  it  mean  to  slumber  (LXX.  ivvcria^ep. 
Yulg.  dormitavit),  which  would  make  the  clause  remarkably  coin- 
cident with  Luke  xxii.  45. 

29.  The  way  of  falsehood  remove  from  me,  and  thy  law  grant 
unto  me  graciously.  The  way  mentioned  in  the  first  clause  is  that 
of  unfaithfulness  to  God's  covenant,  or  of  apostasy  from  it.  See 
above,  v.  21.  Remove,  a  causative  in  Hebrew,  meaning  make  to 
depart.  The  common  version  of  the  last  verb,  as  above  given,  is 
a  correct  paraphrase  of  the  Hebrew  verb  (tn)  to  be  gracious,  to 
act  graciously,  and  here  still  more  specifically,  to  give  graciously, 
to  bestow  as  a  free  favou»  To  give  the  law  is  still,  as  in  the  pre- 
ceding verses,  to  make  it  known  by  a  divine  illumination. 

30.  The  way  of  truth  have  I  chosen  ;  thy  judgments  have  I  set 
(before  me.)  Truth,  in  the  sense  of  faithfulness,  fidelity  to  ob- 
ligations, the  opposite  of  the  falsehood  mentioned  in  v.  29.  His 
own  choice  coincides  with  the  divine  requisitions.  Judgments,  as 
in  vs.  7,  13,  above.  I  have  set,  i.  e.  before  me,  as  an  end  to  be 
aimed  at,  and  a  rule  to  be  followed.  The  Hebrew  verb  occurs 
above,  Ps.  xviii.  34  (33.)  xxi.  6  (5.)  lxxxix.  20  (19),  and  the 
full  phrase,  Ps.  xvi.  8.  The  Septuagint  renders  it  here,  I  have 
not  forgotten. 

31.  I  have  cleaved  unto  thy  testimonies,  oh  Jehovah,  put  me  not  to 
shame.  The  first  verb  is  the  same  with  that  in  v.  25.  Unto, 
literally  in,  as  if  implying  a   complete  absorption  in  the  object. 


PSALM    CXIX.  159 

See  above,  on  Ps.  i.  2.     Testimonies,  precepts,  as  in  v.  2       Shame 
me  not,  suffer  not  my  Lopes  to  be  disappointed  and  confounded 
The  Hebrew  verb  is  a  causative  of  that  in  v.  6. 

32.  The  way  of  thy  commandments  will  I  run,  for  thou  wilt  en- 
large my  heart.  The  verb  to  run  expresses*  a  more  zealous 
obedience  than  the  usual  expression  walk.  To  enlarge  is  some- 
times to  relieve  from  confinement.  See  above,  on  Ps.  cxviii.  5. 
But  the  whole  phrase,  to  enlarge  the  heart,  seems,  especially  in 
this  connection,  to  denote  a  change  in  the  affections  leading  to 
more  prompt  obedience.  Of  the  eight  verses  in  this  stanza  five 
begin  with  the  noun  (TjtH)  way  or  its  plural,  and  two  with  the 
verb  (pi^T)  to  cleave. 

33.  Guide  me,  Jehovah,  (in)  the  way  of  thy  statutes,  and  I  will 
keep  it  (to  the)  end.  The  first  verb  is  here  used  in  its  primary 
sense  of  showing  or  pointing  out  the  way,  from  which  is  deduced 
the  secondary  one  of  teaching.  Keep  it,  observe  it,  adhere  to  it, 
keep  in  it.  The  last  word  in  Hebrew,  which  occurs  above,  in 
different  senses  and  connections,  Ps.  xix.  12  (11.)  xl.  16  (15.) 
lxx.  4  (3),  is  used  adverbially  here  and  in  v.  112  below. 

34.  Make  me  understand  (it),  and  I  will  keep  thy  law,  and  will 
observe  it  with  a  whole  heart.  The  first  verb  is  too  vaguely  ren- 
dered in  the  English  versions  (give  me  understanding.)  It  has 
here  the  same  sense  as  in  v.  27,  and  the  object  is  to  be  supplied 
from  the  next  member  of  the  sentence.  The  form  of  the  last 
verb  is  one  expressing  strong  desire  and  fixed  determination. 
With  a  whole  heart,  or  with  all  (my)  heart,  as  in  v.  2. 

35.  Make  me  tread  in  the  path  of  thy  commandments,  for  in  it 
do  I  delight.  The  first  verb  is  the  causative  of  that  used  in  Ps. 
vii.  13  (12.)  xi.  2.  xxxvii.  14.  xci.  13.  I  delight,  have  delighted, 
not  at  present  merely  but  in  time  past. 


160  PSALM    CXIX. 

36.  Incline  my  heart  unto  thy  testimonies,  and  not  to  gain. 
Here  again  the  sense  of  absolute  dependence  or  divine  influence 
is  strongly  implied.  Testimonies,  as  in  v.  31.  Gain,  profit, 
lucre,  as  in  Ps.  xxx.  10  (9),  but  here  put  for  overweening  love  of 
it,  supreme  devotion  to  it. 

37.  Turn  away  my  eyes  from  seeing  falsehood  ;  in  thy  ways 
quicken  me.  The  first  verb  strictly  means  to  cause  to  pass  (or  turn) 
away.  Falsehood  is  not  the  word  so  rendered  in  v.  29,  but  the  neg- 
ative term  (tfTB)  meaning  vanity,  nonentity,  and  here  applied  to 
all  objects  of  religious  trust  besides  God.  These  the  Psalmist 
desires  not  even  to  see,  much  less  to  gaze  at  with  delight  and 
confidence.  See  above,  Ps.  xxxi.  7  (6.)  xl.  5  (4. )  lx.  13  (11.) 
lxii.  10  (9.)  Quicken  me,  save  me  or  make  me  alive,  as  in  v.  25. 
In  thy  ways,  by  leading  me  in  the  way  of  thy  commandments. 

38.  Blake  good  to  thy  servant  thy  word  which  (thou  hast 
spoken)  to  thy  fearers.  The  first  verb  means  to  cause  to  stand, 
to  set  up,  to  establish,  to  confirm,  and  in  this  connection  to  ful- 
fill or  verify.  To  thy  servant,  not  merely  to  me,  but  to  me  who 
am  thy  servant,  in  a  special  and  emphatic  sense,  which  is  appli- 
cable either  to  the  chosen  people  as  a  whole,  or  to  its  individual 
members.  Thy  word,  as  in  vs.  25,  28.  To  thy  fearers,  liter- 
ally, to  thy  fear,  the  abstract  being  put  for  the  concrete  term  ;  or 
it  might  be  rendered  for  thy  fear,  that  thou  mayest  be  feared. 
See  below,  on  Ps.  cxxx.  4. 

39.  Turn  away  my  disgrace  which  I  dread,  for  thy  judgments 
{are)  good.  The  first  word  is  the  same  with  that  in  v.  37,  mean- 
ing make  (or  cause)  to  pass  aivay.  In  this  connection  it  might 
cither  mean  to  remove  or  to  avert ;  but  the  latter  agrees  better 
with  the  next  phrase,  which  I  dread.  The  original  is  not  the  com- 
mon Hebrew  word  for  fear,  but  one  used  by  Moses  in  precisely 
the  same  sense  as  here.     See  Deut.  ix.  19.  xxviii.  60.  and  com- 


PSALM    CXIX.  161 

pare  Job  ix.  28.  Thy  judgments  are  good,  i.  e.  prompted  and 
controlled  by  infinite  goodness,  and  sliould  therefore  fall  upon 
the  wicked,  not  the  righteous. 

40.  Behold,  I  long  for  thy  precepts  ;  in  thy  righteousness  quicken 
me.  The  first  word  is  equivalent  to  see  (or  thou,  scest)  that  it  is 
so,  and  involves  an  appeal  to  the  divine  omniscience.  The  first 
verb  is  the  root  of  the  noun  longing  in  v.  20.  To  long  for  God's 
precepts  is  to  long  for  the  knowledge  of  them  and  for  grace  to 
obey  them.  The  last  clause  prays  that  since  God's  judgments 
are  good  (v.  39),  instead  of  killing  they  may  make  alive.  See 
above,  on  vs.  17,  25,  37.  In  the  stanza  closing  with  this  verse, 
only  one  initial  word  is  repeated,  namely  (^Sp)  cause  to  pass  or 
turn  aivay. 


41.  And  let  thy  mercies  come  (unto)  me,  oh  Jehovah,  thy  salva- 
tion, according  to  thy  word.  That  the  stanzas  were  not  meant  to 
be  regarded  as  distinct  and  independent  compositions,  is  clear 
from  the  copulative  (and)  at  the  beginning  of  this  verse.  Mercies, 
suited  to  my  various  necessities.  Come  to  me,  or  upon  me,  or 
into  me,  which  are  the  ideas  commonly  expressed  by  this  verb 
when  construed  directly  with  a  noun.  See  above,  Ps.  xxxv.  8. 
xxxvi.  12  (11.)  c.  4.  Salvation  is  in  apposition  with  mercies, 
being  that  in  which  all  other  gifts  and  favours  are  summed  up 
and  comprehended.     With  the  last  words  compare  v.  3S  above. 

42.  And  (then)  I  will  answer  my  reviler  a  word  ;  for  I  trust 
in  thy  word.  The  best  answer  to  the  calumnies  and  insults  of 
his  enemies  is  that  afforded  by  his  manifest  experience  of  God's 
favour,  and  the  practical  vindication  thereby  afforded.  The  ad- 
dition of  word,  which  in  our  idiom  is  superfluous,  may  have  some 
reference  to  its  use  in  the  corresponding  clause.  As  if  he  had 
said :  only  let  thy  word  be  fulfilled,  and  I  shall  have  a  word  to 
say  in  answer  to  my  enemies. 


162  PSALM    CXIX. 

43.  And  take  not  out  of  my  mouth  (this)  word  of  truth  utterly , 
for  in  thy  judgments  do  I  hope.  Deprive  me  not  of  this  conclusive 
answer  to  my  enemies,  by  withholding  that  providential  vindica- 
tion of  my  character  and  practical  attestation  of  thy  favour  to- 
wards me,  which  I  confidently  look  for.  The  first  verb  is  used 
in  its  primary  sense  (Gen.  xxxii.  12),  from  which  comes  the  usual 
but  secondary  one  of  snatching  out  of  danger,  extricating,  saving. 
For  the  literal  meaning  of  the  Hebrew  phrase  translated  utterly , 
see  above,  on  v.  8.  The  last  phrase  in  the  verse  means,  for  thy 
judgments  I  have  waited,  i.  e.  confidently  looked  for  their  ap- 
pearance. 

44.  And  I  will  observe  thy  law  always,  unto  eternity  and 
perpetuity.  Not  merely  for  a  time,  or  for  the  purpose  of  securing 
this  triumph  over  his  enemies,  but  forever,  to  express  which  idea 
the  three  strongest  terms  afforded  by  the  language  are  combined. 
As  the  keeping  of  the  law,  so  often  mentioned  in  this  psalm,  has 
evident  reference  to  the  present  life,  the  strong  promise  of  per- 
petual obedience,  in  the  verse  before  us,  is  considered  by  some 
writers  as  a  proof  that  the  ideal  speaker  is  not  an  individual  be- 
liever, but  the  church  or  chosen  people. 

45.  And,  I  will  walk  in  a  wide  place,  for  thy  precepts  have  1 
sought.  Free  from  the  pressure  and  confinement  to  which  he 
had  been  previously  subject.  See  above,  on  Ps.  cxviii.  5. 
Sought  thy  precepts,  i.  e.  sought  to  know  them  and  to  do  them. 
Compare  the  combination,  keep  and  seek,  in  1  Chr.  xxviii.  8. 

46.  And  I  will  speak  of  thy  testimonies  before  kings  and  will 
not  be  ashamed.  Here  again  some  eminent  interpreters  have 
found  an  indication  of  the  national  design  and  meaning  of  the 
whole  psalm,  as  the  individual  believer  could  not  be  expected  to 
bear  witness  to  the  truth  in  such  a  presence.  He  might  however 
*lo  so,  as  one  of  the  component  parts  of  the  whole  body.     But 


PSALM    CXIX.  163 

the  words  are  really  expressive  only  of  a  readiness  to  declare  the 
divine  testimony  against  sin,  in  any  presence,  even  the  most 
august,  if  it  should  be  necessary.  This  passage  seems  to  have 
been  present  to  our  Saviour's  mind  when  he  uttered  the  predic- 
tion in  Matt.  x.  18.  Ashamed  has  here  its  strict  sense,  as  deno- 
ting a  painful  feeling  of  humiliation. 

47.  And  I  will  delight  myself  in  thy  commandments  which  I 
love.  Lwill  not  obey  them  merely  from  a  selfish  dread  of  punish- 
ment or  painful  sense  of  obligation,  but  because  I  love  them  and 
derive  my  highest  happiness  from  doing  them.  See  above,  on 
Ps.  xix.  12  (11.)  The  first  verb  has  the  same  sense  as  in  v.  16. 
The  past  tense  of  the  last  verb  (I  have  loved)  represents  his  love 
to  God's  commandments  as  no  new-born  and  capricious  passion, 
but  a  settled  habit  and  affection  of  his  soul. 

48.  And  I  will  raise  my  hands  to  thy  commandments  which  I 
love,  and  I  will  muse  of  thy  statutes.  The  raising  of  the  hands 
is  a  symbol  of  the  raising  of  the  heart  or  the  affections  to  some 
elevated  object.  See  above,  on  Ps.  xxviii.  2.  Which  I  love, 
or  have  loved,  as  in  v.  47,  the  terms  of  which  are  studiously 
repeated  with  a  fine  rhetorical  effect,  which  is  further  heightened 
by  the  and  at  the  beginning,  throwing  both  verses,  as  it  were, 
into  one  sentence.  As  if  he  had  said :  I  will  derive  my 
happiness  from  thy  commandments,  which  I  love  and  have  loved, 
and  to  these  commandments,  which  I  love  and  have  loved,  I  will 
lift  up  my  hands  and  heart  together.  For  the  meaning  of  the 
last  clause,  see  above,  on  v.  27.  The  connective  force  of  the 
conjunction  and  must  not  be  urged  in  this  verse,  as  it  was  needed 
to  supply  the  initial  vau,  a  letter  with  which  scarcely  any  Hebrew 
words  begin. 


49.    Remember   (thy)  word  to  thy  servant,  because  thou  hast 
made  me   to   hope.      The  obvious   meaning   of    the  first    clause 


164  PSALM    CXIX. 

is,  rememher  the  word  (spoken)  to  thy  servant.  But  Hebrew 
usage  makes  it  probable,  that  tbe  first  and  last  words  of 
the  clause  are  to  be  construed  together,  so  as  to  mean  remember 
for  thy  servant,  i.  e.  for  his  benefit,  as  in  Ps.  xcviii.  3.  cvi.  45. 
Word  is  then  absolutely  put  for  promise,  as  in  Ps.  lvi.  11  (10), 
and  the  meaning  of  the  whole  clause  is,  remember  thy  promise  in 
compassion  to  thy  servant.  The  common  version  of  the  last 
clause  (upon  which  etc.)  is  forbidden  by  the  facts,  that  the  Hebrew 
verb  is  never  construed  elsewhere  with  the  proposition  on,  and  that 
Hebrew  usage  would  require  a  different  combination  (T"^5>  ^vi'k) 
to  convey  the  sense  supposed.  That  the  one  here  used 
(T38  is)  may  mean  because,  is  clear  from  Deut.  xxix.  24. 
2  Sam.  iii.  30.  The  same  verb  that  means  to  hope  in  v.  43  is  used 
as  a  causative,  to  make  hope,  here  and  in  Ezek.  xiii.  6. 

50.  This  (is)  my  comfort  in  my  suffering,  and  thy  word 
quickens  me.  The  reference  to  continued  suffering  in  the  first 
clause,  and  to  its  partial  cessation  in  the  second,  agrees  well  with 
the  condition  of  the  chosen  people  when  restored  from  exile. 
The  terms,  however,  are  so  chosen  as  to  be  equally  appropriate 
to  personal  afflictions,  restorations,  and  deliverances.  The  word 
for  comfort  occurs  elsewhere  only  in  Job  vi.  10,  where  it  has 
precisely  the  same  form.  Thy  word  includes  thy  decree  or 
order  and  thy  promise.  Quickens,  saves  alive,  or  restores  to  life, 
according  to  the  prayer  in  vs.  25,  37,  40.  The  past  tense  (has 
quickened)  implies  that  the  conservative  or  restorative  effect  has 
already  been  experienced,  though  not  yet  perfected. 

51.  Proud  (ones)  deride  me  greatly  ;  from  thy  laio  I  swerve 
not.  Both  verbs  are  in  the  past  tense,  which  would  seem  to 
indicate  that  the  derision  here  complained  of,  although  recent, 
had  now  ceased  or  been  abated.  The  clause  agrees  well  with 
the  scorn  excited  in  the  heathen  neighbours  of  the  restored  Jews 
by  what  seemed  to  be  their  mad  attempt  to  build  the  temple. 


PSALM    CXIX.  iQr, 

The  omission  of  a  connective  makes  the  antithesis  more  pointed. 
Swerved,  declined,  or  turned  aside.  See  above,  on  Ps.  xliv.  19 
(IS),  and  compare  Ps.  xl.  5  (4.)  The  first  word  in  the  verse  is 
one  commonly  applied  to  presumptuous  high-handed  sinners.  See 
above,  on  Ps.  xix.  14  (13.) 

52.  I  have  remembered  thy  judgments  from  eternity,  Jehovah, 
and  consoled  myself.  His  faith  and  hope  under  present  trials  are 
sustained  by  recollection  of  the  past.  Thy  judgments,  not  merely 
the  punishments  inflicted  on  thy  enemies,  but  all  the  exhibitions 
of  thy  righteousness  in  outward  act,  including  the  deliverances  of 
thy  people.  From  eternity,  or  from  an  indefinite  antiquity,  which 
is  the  primary  meaning  of  the  Hebrew  word.  There  is  no  reason 
for  discarding  the  reflexive  form  of  the  last  verb,  as  some  versions 
do,  especially  as  it  suggests  the  idea,  not  of  a  mere  passive  recep- 
tion of  the  comfort,  but  of  an  active  effort  to  obtain  it. 

53.  Rage  has  seized  me  from  ivicked.  (men)  abandoning  thy 
law.  No  English  word  is  strong  enough  to  represent  the  first 
one  in  the  Hebrew  of  this  verse  except  rage  or  fury.  See  above, 
on  Ps.  xi.  6.  It  here  denotes  the  highest  pitch  of  indignant 
disapproval.  From,  i.  e.  arising  or  proceeding  from,  because  of. 
Forsaking  thy  law,  not  only  refusing  in  practice  to  obey  it,  but 
avowedly  abjuring  its  authority. 

54.  Songs  for  me  have  been  thy  statutes  in  the  house  of  my 
sojournings.  Instead  of  abjuring  them  as  presumptuous  sinners 
do,  I  make  them  the  subject  of  my  thankful  and  triumphant 
songs  (Isai.  xxiv.  16),  even  while  I  sojourn  as  a  pilgrim^and  a 
stranger  in  a  strange  land.  The  house  of  my  sojournings,  i.  e. 
the  house  where  I  sojourn,  is  an  imitation  of  the  phrase,  land  of 
sojournings,  which  occurs  so  often  in  the  patriarchal  history.  See 
Gen.  xvii.  8.  xxviii.  4.  xxxvi.  7.  xxxvii.  1.  Pilgrimage  is  less 
exact  because  it  suggests  the  idea  of  locomotion  rather  than  of 


166  PSALM    CXIX. 

rest.     The  statutes  of  God  are  thus  rejoiced  in,  not  as  mere 
requisitions,  but  as  necessarily  including  promises. 

55.  /  remember  in  the  night  thy  name,  Jehovah,  and  observe 
thy  laio.  The  night  is  mentioned  as  the  natural  and  customary  sea- 
son of  reflection  and  self-recollection,  and  also  as  the  time  when 
pains  of  every  kind  are  usually  most  acute.  See  above,  on  Ps. 
xci.  5.  With  this  clause  and  the  verse  preceding  compare  Job 
xxxv.  10.  Thy  name,  i.  e.  all  that  is  denoted  by  thy  names,  and 
more  especially  by  the  one  here  mentioned,  thy  eternal  self- 
existence  and  thy  covenant  relation   to  thy  people. 

56.  This  has  been  to  me,  for  thy  precepts  I  have  kept.  The 
usual  interpretations,  this  I  had  because  I  kept  thy  precepts,  and. 
this  I  have  (namely)  that  I  keep  thy  precepts,  are  almost  unmeaning. 
"When  taken  in  connection  with  the  one  before  it,  the  true  sense 
of  the  verse  appears  to  be,  that  what  he  was  thus  wont  to  promise 
or  resolve,  he  had  performed.  The  substantive  verb  is  to  be 
taken  in  the  sense  which  it  so  often  has  in  history.  This  has 
happened  to  me,  come  to  pass,  been  verified  in  my  experience. 
In  the  stanza  which  here  ends,  three  verses  beo-in  with  some  form 
of  the  verb  (*\5l)  to  remember,  and  two  with  the  pronoun  (r.&'t) 
this. 


57.  My  portion,  oh  Jehovah,  I  have  said,  (is)  to  keep  thy  words. 
This  construction  is  rejected  by  Hengstenberg  and  others,  as 
forbidden  by  the  accents  and  the  analogy  of  Ps.  xvi.  5.  lxxiii.  26. 
But  as  the  same  words  may  either  express  the  sense  here  given  or 
my  portion  (is)  Jehovah,  we  are  at  liberty  to  choose  the  one  best 
suited  to  the  context,  even-  in  opposition  to  the  accents,  which 
cannot  be  regarded  as  an  ultimate  authority.  In  favour  of  the 
sense  first  given  is  its  perfect  agreement  with  the  close  of  the 
preceding  stanza.      In  reference  to  the  resolution  there  recorded 


PSALM    CXIX.  167 

and  described  as  having  been  fulfilled,  lie  here  adds,  thus  have  I 
said  (declared  my  purpose)  oh  Lord  to  obey  thy  words. 

5S.  I  have  sought  thy  favour  with  all  (my)  heart ;  be  gracious 
unto  me  according  to  thy  word.  In  the  first  clause  we  have  a 
repetition  of  the  singular  and  striking  idiom  used  in  Ps.xlv.  13 
(12),  and  explained  by  some  as  meaning  strictly  to  soothe  or 
stroke  the  face,  and  by  others  to  soften  or  subdue  it,  i.  e.  the 
hostility  or  opposition  expressed  by  it.  With  all  (my)  heart,  or 
with  a  whole  heart,  as  in  vs.  2,  34,  above.  Thy  ivord  or  saying, 
i.  e.  thy  promise.  The  original  expression  is  not  ("Ol)  the  one 
so  constantly  employed  in  this  psalm,  but  (mft!*)  that  used  in 
vs.  10,  41,  and  derived  from  the  verb  (ifaa)  to  say. 

59.  /  have  thought  on  my  ivays,  and  turned  back  my  feet  to 
thy  testimonies.  The  first  verb  here  means  thought  over,  pondered, 
as  in  Ps.  lxxvii.  6  (5.)  My  ways,  i.  e.,  as  appears  from  the  last 
clause,  my  departures  from  thy  testimonies  or  commandments. 
See  above,  on  vs.  2,  14,  31,  36,  46.  The  common  version  of  the 
last  verb  {turned),  although  correct,  is  not  sufficient  to  convey 
the  full  force  of  the  Hebrew  word,  which  is  a  causative  meaning 
to  bring  back  or  make  to  return,  and  implying  previous  departure, 
whereas  the  primitive  verb  turn  carries  with  it  no  such  implication. 
"While  this  verse  is  exactly  descriptive  of  the  process  of  personal 
conviction  and  conversion,  it  is  also  strikingly  appropriate  to  the 
effects  of  the  captivity  on  Israel,  as  a  church  and  nation. 

60.  I  hastened,  and  delayed  not,  to  observe  thy  commandments. 
This  continues  the  account  of  his  conversion,  begun  in  the  prece- 
ding verse.  The  first  clause  exemplifies  the  idiomatic  combination 
of  a  positive  and  negative  expression  of  the  same  idea.  The 
second  verb  is  peculiarly  expressive  and  seems  to  be  applied,  in 
the  most  ancient  Llebrew  books,  to  a  trifling  and  unreasonable 
tarrying  in  great  emergencies.    See  Gen.  xix.  16.  xliii.  10.  Ex.  xii 


168  PSALM    CXIX. 

39.  In  this  respect,  as  well  as  in  relation  to  its  singular  redu- 
plicated form,  the  Hebrew  verb  bears  some  analogy  to  certain 
familiar  terms  in  English,  which  are  colloquially  used  in  the 
same  manner. 

61.  The  bands  of  wicked  men  environed  me,  (but)  thy  law  I  did 
not  forget.  As  descriptive  of  personal  experience,  this  may  be 
translated  in  the  present  {environ  me,  forget  not)  ;  but  in  order 
to  include  a  reference  to  the  Babylonish  exile,  and  the  preserva- 
tion of  the  people  from  apostasy  at  that  eventful  crisis,  the  pre- 
terite forms  of  the  original  must  be  preserved.  The  figure  of  the 
first  clause  is  borrowed  from  Ps.  xviii.  5,  6  (4,  5),  but  with  the 
substitution  of  a  verbal  form  used  only  here,  and  represented  by 
the  word  environed.  The  relation  of  the  clauses,  to  denote  which 
in  English  hut  has  been  supplied,  is  the  same  as  in  v.  51  above. 

62.  At  midnight  I  will  rise  to  give  thanks  unto  thee  on  ^account 
of)  the  judgments  of  thy  righteousness.  The  first  phrase,  which 
literally  means  the  half  (or  halving)  of  the  night,  is  borrowed  from 
the  history  of  the  midnight  massacre  in  Egypt,  Ex.  xi.  4.  xii.  29, 
to  which  there  is  also  a  historical  allusion,  as  a  signal  instance  of 
divine  interposition  and  miraculous  deliverance.  A  similar  allu- 
sion may  be  traced  in  Job  x'xxiv.  20.  The  judgments  of  thy 
righteousness,  thy  judgments  of  righteousness,  thy  righteous 
judgments,  cannot  be  altogether  different  in  meaning  from  the 
very  same  words  in  v.  7,  as  supposed  by  some  interpreters,  who 
there  explain  the  phrase  to  mean  Glod's  precepts  or  his  requisi- 
tions, here  his  penal  inflictions.  The  solution  of  the  difficulty  lies 
in  this,  that  the  words  mean  neither  of  these  things  specifically, 
but  something  which  comprehends  them  both,  viz.  the  actual 
manifestations  of  God's  righteousness,  in  word  or  deed,  by  precept 
or  by  punishment. 

63.  A  fellow  {am)  I  to  all  who  fear  thee,  and  to  the  keepers  of 


PSALM    CXIX.  169 

thy  precepts.     Not    merely  a    companion  or  frequenter  of  their 
company,  but  an   associate,  a  congenial  spirit,  one  of  the  same 
character.      Compare-the  use  of  the  same  Hebrew  word  in  Ps. 
xlv.  8  (7),  where  the  plural  is  translated  fellows  in  the  English 
Bible.     The  verse  before  us  is  one  of  those  which  it  seems  most 
difficult  to  understand  of  Israel  as" a  whole  ;  for  in  what  sense  was 
the  church  or  chosen  people  a  companion  of   those  fearing  God 
and  keeping  his  commandments,  when  all  the  people  in  the  world 
of  that  description  were  embraced  within  her  own  communion  ? 
The  force  of  this  objection  is  so  great  that  Hengstenberg  applies 
the  description  to  the  pious  ancestors  of  the  returned  Jews,  and 
refers  to  Mai.  iii.  24  (iv.  6.)     The   necessity  of  such  a  forced 
construction  goes  far  to  confirm  the  exegetical  hypothesis,  already 
stated  as  most  probably  the  true  one,  that  the  psalm  was  intended 
to  express  the  feelings  of  an  individual  believer,  but  that  some  of 
its  terms  are,  from  parity  of  circumstances,  equally  descriptive  of 
what  had  been  experienced  by  the  house  of  Israel  as  a  church  and 
nation. 

64.  Of  thy  mercy,  oh  Jehovah,  full  is  the  earth;  thy  statutes 
leach  me.  Since  thy  mercy  fills  the  whole  earth,  let  it  reach  to 
me,  enabling  me  to  understand  thy  will  and  to  obey  it.  The 
relation  of  the  clauses  is  not  unlike  that  in  v.  12.  The  stanza 
closing  with  this  verse  is  the  first  in  which  the  initial  words  of  all 
the  verses  are  entirely  different.  See  above,  on  vs.  8,  16,  24, 
32,  40,  48,  56. 


65.  Good  hast  thou  done  to  thy  servant,  oh  Jehovah,  according 
to  thy  word.  The  common  version  of  the  first  clause  {thou  hast 
dealt  well  with  thy  servant)  is  equally  correct  and  has  the  advantage 
of  retaining  the  preposition  with,  which  may  be  used  in  English 
after  deal  but  not  after  do.  The  sense  expressed  by  both  trans- 
lations is  the  same,  to  wit,  thou  hast  treated  him  graciously  or 

vol.  in.        8 


170  PSALM    CXIX. 

kindly.  According  to  thy  word,  i.  e.  the  promise  annexed  to  thy 
commandments,  as  in  vs.  25,  28  (compare  vs.  41,  5S.)  This 
verse  is  equally  appropriate  as  a  personal  thanksgiving,  and  an 
acknowledgment  of  national  deliverances,  such  as  that  from 
Babylon. 

66.  Goodness  of  judgment  and  knowledge  teach  me,  for  in  thy 
commandments  I  believe.  The  first  word  in  Hebrew  is  not  (rrit) 
the  adjective  good,  as  in  v.  65,  but  (-"-)  the  corresponding 
abstract  noun  meaning  goodness,  as  in  Ps.  xxv.  7.  xxvii.  13. 
xxxi.  20  (19.)  That  it  here  denotes  not  moral  but  intellectual 
excellence,  is  determined  by  the  addition  of  ('Q^ts)  a  word  origi 
nally  meaning  taste,  and  then  transferred  to  reason,  judgment, 
understanding.  See  above,  on  Ps.  xxxiv.  1.  Teach  me  good 
judgment,  i.  e.  impart  it  by  divine  instruction.  Judgment  and 
knowledge  may  be  here  distinguished  as  in  common  parlance,  the 
one  denoting  the  faculty  employed,  the  other  the  result  of  its 
exertion.  The  knowledge  meant  is  that  continually  prayed  for  in 
this  psalm,  to  wit,  the  knowledge  of  God's  will.  The  connection 
of  the  clauses  seems  to  be,  that  he  has  faith  and  would  fain  have 
knowledge  ;  he  takes  God's  precepts  upon  trust,  but  then  prays 
that  he  may  understand  them.  To  believe  in  'God's  command- 
ments is  to  believe  that  they  are  his,  and  therefore  right  and 
binding. 

67.  Before  I  suffered  I  {to  as)  going  astray,  and  note  thy  saying 
I  observe.  Going  astray,  wandering,  erring,  i.  e.  habitually,  ever 
straying.  And  now  (on  the  contrary),  where  our  idiom  would 
require  a  but.  The  saying  of  God  is  what  he  says,  including  both 
commands  and  promises,  which  indeed  are  represented  in  the  Old 
Testament,  and  especially  in  this  psalm,  as  inseparable.  Observe, 
attend  to,  keep  in  view,  according  to  the  nature  of  the  object, 
trusting  the  promise,  obeying  the  command.  The  last  verb  stri^tW 
means  I  have  observed,  implying  that  the   salutary  fruit  of  the 


PSALM    CXIX.  171 

affliction  was  already  realized  and  still  continued.  The  sentiment 
of  this  verse  has  been  echoed,  and  its  very  words  repeated,  by  the 
godly  sufferers  of  every  age,  a  strong  proof  that  it  was  meant  to 
be  so  used.  At  the  same  time  it  furnishes  an  exquisite  description 
of  the  effect  produced  upon  the  Jews,  as  a  body,  by  the  Babylon- 
ish exile,  and  especially  the  end  which  it  forever  put  to  their 
continual  lapses  into  idolatry,  by  which  their  early  history  was 
characterized,  and  with  respect  to  which  the  whole  race  might 
well  have  said,  Before  I  suffered  I  was  (ever)  straying. 

68.  Good  (art)  thou  and  doing  good — teach  me  thy  statutes  ! 
Good,  both  essentially  and  actively  or  practically ;  good  in  thyself 
and  good  to  others.  The  participle,  as  in  v.  67,  denotes  habitual 
constant  action,  (ever)  doing  good.  It  is  characteristic  of  this 
psalm,  that  the  petition  founded  on  the  goodness  of  God's  nature, 
on  his  beneficence,  and  even  on  his  infinite  perfection,  si  still, 
teach  me  thy  statutes  !  Make  me  acquainted  with  thy  will,  and 
show  me  how  to  do  it !     See  above,  on  vs.  12,  64. 

69.  Proud  (men)  have  forged  a  lie  against  me;  i",  with  all 
(my)  heart,  will  keep  thy  precepts.  Proud,  presumptuous,  over- 
bearing sinners,  as  in  v.  51.  Forged  expresses  the  essential 
meaning  of  the  Hebrew  word,  but  not  its  figurative  form,  which 
seems  to  be  that  of  sewing,  analogous  to  that  of  weaving,  as  ap- 
plied to  the  same  thing,  both  in  Hebrew  and  in  other  languages. 
We  may  also  compare  our  figurative  phrase,  to  patch  up,  which 
however  is  not  so  much  suggestive  of  artifice  or  skill  as  of  the 
want  of  it.  The  connection  of  the  clauses  is,  that  all  the  craft 
and  malice  of  his  enemies  should  only  lead  him  to  obey  God  with 
a  more  undivided  heart  than  ever.  See  above,  on  v.  5S.  With 
the  same  surprising  skill  and  wisdom  as  in  many  other  cases 
which  have  been  already  mentioned,  this  verse  is  so  framed  as  to 
be  equally  well  suited  to  such  national  and  public  evils  as  those 
described  in  the  fourth  chapter  of  Ezra,  and  to  the  sufferings  of 


172  PSALM    CXIX. 

ihe  pious  individual,  arising  from  the  pride  and  spite  of  wicked 
enemies. 

70.  Fat  as  grease  (is)  their  heart.  I  (in)  thy  law  delight.  The 
connection  of  the  clauses  lies  in  the  figurative  use  of  fat  to  denote 
insensibility.  See  above,  on  Ps.  xvii.  10.  lxxiii.  7.  While  they 
are  utterly  insensible  to  spiritual  pleasures,  and  especially  to  those 
springing  from  the  knowledge  of  thy  law,  I  find  therein  my  highest 
happiness.  The  verb  in  the  last  clause  is  a  cognate  form  to  that 
in  vs.  16,  47,  and  identical  with  that  in  Isai.  xi.  8,  where  it 
means  to  play,  sport,  or  enjoy  one's  self. 

71.  (It  is)  good  for  me  that  I  was  made  to  suffer,  to  the  end 
that  I  might  learn  thy  statutes.  The  prayer  so  frequently  re- 
peated, teach  me  thy  statutes,  is  now  proved  to  be  sincere  by  a 
hearty  acquiescence  in  the  painful  discipline  by  which  it  had  been 
partially  fulfilled  already.  Good  for  me,  and  therefore  good  on 
God's  part.  The  idea  of  compulsory  subjection  to  this  salutary 
process  is  suggested  by  the  passive  causative  form  of  the  verb 
used  in  v.  67.  To  the  end  or  intent,  a  phrase  corresponding, 
both  in  form  and  meaning,  to  the  Hebrew. 

72.  Good  for  me  is  the  law  of  thy  mouth  (more)  than  thous- 
ands of  gold  and  silver.  For  me,  for  my  use  as  well  as  in  my 
estimation.  The  law  of  thy  mouth,  that  which  thou  hast  uttered. 
See  above,  on  v.  13.  Than,  literally,  from,  away  from,  as  dis- 
tinguished from,  as  compared  with,  which  is  just  the  meaning  of 
the  English  than.  The  combination  good  thorn,  or  good  from,  is 
the  nearest  approach,  of  which  the  Hebrew  idiom  admits,  to  better 
than.  The  indefinite  term  thousands  may  refer  to  weight  or 
number;  to  coin  or  bullion ;  to  coins  in  general,  or  to  shekels  or 

nts  in   particular.      While  this  verse  primarily  expresses  the 
changed  estimate  which  Israel  learned  in  exile  to  put  upon  the  law, 


PSALM    CXI X.  273 

it  is  equally  expressive  of  the  feeling  cherished  by  all  true  be 
Hovers,  iu  their  best  estate,  as  to  the  value  of  the  word  of  God. 
Here  ends  the  ninth  stanza,  of  which  five  verses  begin  with  the 
word  (site)  good. 


73.  Thy  hands  made  me  and  fashioned  me;  make  me  understand 
and  let  me  learn  thy  commandments.  As  I  owe  my  existence  to  thy 
power,  so  too  I  rely  upon  thy  grace  for  spiritual  illumination. 
Compare  Deut.  xxxii.  6.  Fashioned,  literally,  fixed,  established, 
i.  e.  framed  my  constitution  as  it  is. 

74.  Thy  fearers  shall  see  me  and  rejoice  ;  for  in  thy  word  have 
I  hoped.  Compare  Ps.  v.  12  (11.)  xxxiv.  3  (2.)  They  shall 
rejoice  in  my  case,  as  a  new  proof  that  they  who  trust  in  God 
cannot  be  disappointed.  The  literal  meaning  of  the  last  clause 
is,  because  for  thy  word  I  have  waited,  i.  e.  patiently  and  trust- 
fully awaited  its  fulfilment. 

75.  I  know,  Jehovah,  that  righteousness  are  thy  judgments,  and 
(in)  faithfulness  thou  hast  afflicted  me  (or  made  me  suffer.)  Thy 
judgments,  thy  sovereign  decisions  and  their  execution,  are 
righteousness  itself,  i.  e.  perfectly  righteous.  So  in  the  next 
clause,  for  in  faithfulness  we  may  read  as  faithfulness  itself,  as 
one  absolutely  faithful  to  his  promise  and  engagements.  This 
confession  would  be  untrue,  if  those  who  made  it  were  not  con- 
scious of  their  guilt  and  ill-desert.     Compare  Deut.  xxxii.  4. 

76.  Oh  that  thy  me?  cy  might  be  for  my  comfort,  according  to 
thy  saying  to  thy  servant.  The  optative  expression,  oh  that,  is 
here  used  to  represent  the  Hebrew  particle  of  entreaty  (yt.*\,  cor- 
rectly paraphrased  in  the  English  Bible,  /  pray  thee.  For  my 
comfort,  literally,  to  comfort  (ov  console)  me.  Thy  saying,  that 
which  thou  hast  said  or  promised.      To  thy  servant,  to  me  as  thy 


174  PSALM    CXIX. 

servant,  and  as  such  in  covenant  with  thee.     This  description  is 
equally  appropriate  to  the  body  and  its  members. 

77.  Let  thy  compassions  come  unto  me  (or  upon  me),  and  I  shall 
live,  for  thy  law  (is)  my  delights.  The  construction  in  the  first 
clause  is  like  that  in  v.  41.  And  I  shall  live,  or  as  we  misjht  ex- 
press  it,  that  1  may  live.  See  above,  on  v.  17.  He  pleads  what 
he  has  received  already  as  a  ground  for  asking  more.  The  plural 
{delights)  expresses  fulness  and  completeness,  or  perhaps  implies 
that  this  joy  is  equal  or  superior  to  all  others,  or  includes  them  all. 
The  Hebrew  noun  is  derived  from  the  verb  in  vs.  16,  47,  70. 

7S.  Shamed  be  the  proud,  for  falsely  have  they  wronged  me;  I 
will  muse  of  thy  precepts.  Falsely,  literally,  falsehood,  i.  e.  in  or 
by  it.  Wronged,  literally,  bent,  perverted.  With  the  last 
clause  compare  vs.  27,  48. 

79.  Let  them  return  to  me  that  fear  thee  and  know  thy  testi- 
monies. Let  thy  servants  who  have  looked  upon  me  as  abandoned 
by  thee  now  restore  to  me  their  confidence.  The  various  read- 
ing in  the  last  clause  (.iJT^  and  19*^)  does  not  affect  the  meaning 
of  the  sentence,  except  that  the  reading  in  the  text  maybe  included 
in  the  wish,  and  let  them  know  thy  testimonies,!,  e.  let  them  learn 
from  my  experience  to  understand  thy  precepts  better. 

80.  Let  my  Jieart  be  perfect  in  thy  statutes,  to  the  end  that  I  may 
not  be  shamed.  In  thy  statutes,  in  the  knowledge  and  the  prac- 
tice of  them,  or  as  it  is  expressed  in  Ps.  xix.  12  (11),  in  keeping 
them.  Shamed,  put  to  shame  by  the  frustration  of  my  highest 
hopes.  See  above,  on  v.  6.  Two  of  the  verses  in  this  stanza 
begin  with  the  same  Hebrew  word  ("n^.)- 


PSALM    CXIX.  175 

81.  For  thy  salvation  faints  my  soul ;  for  thy  word  do  I  wait. 
Both  verbs  are  in  the  preterite,  implying  that  it  is  so  and  has 
been  so.  Faints,  is  spent  or  wasted.  This  strong  expression  for 
intense  desire  is  borrowed  from  Ps.  lxxxiv.  3  (2.)  With  the  last 
clause  compare  v.  74. 

82.  My  eyes  fail  for  thy  saying,  so  that  I  say,  when  wilt  thou 
comfort  me  ?  The  first  verb  in  Hebrew  is  the  same  with  the  first 
in  the  preceding  verse.  Thy  saying,  the  fulfilment  of  thy  promise. 
The  Hebrew  noun  is  derived  from  the  following  verb,  to  say,  so 
as  to  say,  so  that  I  say.  It  might  also  be  translated,  but  with 
less  exactness,  while  I  say. 

S3.  For  I  have  been  like  a  bottle  in  the  smoke ;  thy  statutes  1 
have  not  forgotten.  The  bottle  meant  is  one  of  skin,  still  com- 
mon in  the  east.  The  comparison  is  not  entirely  clear.  Some 
suppose  that  the  blackening  and  shrivelling  effect  of  the  smoke 
upon  the  skin  is  simply  used  as  a  figure  for  distress.  Others 
understand  the  words  as  conveying  the  additional  idea,  that  as 
wine-skins  are  not  meant  to  be  involved  in  smoke,  so  distress 
is  not  the  normal  or  natural  condition  of  Grod's  people.  Others, 
assuming  that  the  skins  were  intentionally  smoked  by  way  of 
seasoning,  suppose  the  principal  idea  to  be  that  of  painful  but 
salutary  discipline.  There  can  be  no  doubt,  that  the  clause 
relates,  in  some  way,  to  the  afflictions,  either  of  the  chosen  people, 
or  of  individual  believers,  or  of  both.  The  meaning  of  the  last 
clause  is  that,  notwithstanding  these  afflictions,  the  sufferer  has 
not  forgotten  God's  commandments. 

84.  How  many  (arc)  the  days  of  thy  servant  ?  When  wilt  thou 
execute  upon  my  'persecutors  judgment  ?  The  shortness  of  life  is 
indirectly  urged  as  an  argument  for  speedy  action.     See  above, 


176  PSALM    CXIX. 

on  Ps.  xxxix.  5,  14  (4,  13.)  lxxviii.  39.  Ixxxix.  48,49  (47,48.) 
Execute  judgment,  or  do  justice,  as  in  Ps.  ix.  5  (4.) 

85.  Proud  {men)  dig  for  me  gits,  which  (are)  not  according  to 
thy  law.  The  presumptuous  sinners  (vs.  51,  69,  7S)  who  are  his 
enemies  use  the  most  treacherous  means  for  his  destruction,  with- 
out regard  to  the  divine  command  or  prohibition.  See  above,  on 
Ps  vii.  16  (15.)  lvii.  7  (6.) 

S6.  All  thy  commandments  (are)  faith  fulness  ;  falsely  do  they 
persecute  me ;  help  thou  me.  The  promises  annexed  to  God's 
commandments  are  infallible.  Falsely,  as  in  v.  78,  falsehood, 
i.  e.  in  falsehood,  without  right  or  reason,  or  with  (by  means  of) 
falsehood,  as  their  instrument.  The  verb  agrees  with  the  re- 
moter antecedent  (persecutors)  in  v.  84. 

87.  They  almost  consumed  me  in  the  land,  and  I  did  not  forsake 
thy  precepts.  The  verb  consumed  or  destroyed  (^3)  and  the 
phrase  in  the  land  both  occur  in  reference  to  the  Canaanites, 
2  Chr.  viii.  8.  The  translation  in  the  earth  (v.  19)  is  admissible, 
but  less  significant,  and  less  in  keeping  with  the  national  import 
of  the  psalm.  The  second  clause,  as  usual  in  such  cases,  de- 
clares that  notwithstanding  his  afflictions,  he  still  sought  to  know 
and  do  the  will  of  God. 

SS.  According  to  thy  mercy  quicken  me,  and  I  will  keep  the  testi- 
mony of  thy  mouth.  Restore  me  to  life,  or  save  me  alive,  as  in 
vs.  25,  37,  40.  Of  thy  mouth,  as  in  vs.  11,  72.  This  closes 
the  eleventh  stanza  and  the  first  half  of  the  psalm.  Two  of  these 
eight  verses  begin  with  different  forms  of  the  verb  (nis)  to  fail  or 
faint,  and  three  (including  v.  84)  with  the  particle  (r)  as  or  like 


89.    To  eternity,  Jehovah,  thy  word  is  settled  in  heaven.     Th 


i  > 


PSALM    CXIX.  177 

translation,  eternal  (art  thou)  Lord,  is  contrary  to  usage,  which 
requires  the  pronoun,  in  that  case,  to  be  expressed.  Settled,  liter- 
ally, made  to  stand,  i.  e.  unalterably  fixed.  In  heaven,  beyond 
the  reach  of  all  disturbing  causes.     See  above,  Ps.  lxxxix.  3  (2.) 

90.  To  generation  and  generation  (is)  thy  faithfulness  ;  thou 
hast  fixed  the  earth  and  it  stands.  Resolved  into  our  idiom,  the 
moaning  of  this  verse  is,  that  the  truth  of  God's  promises,  or  his 
fidelity  to  his  engagements,  is  secured  by  the.  same  divine  per- 
fection, which  brought  the  world  at  first  into  existence,  and  has 
ever  since  preserved  it.  The  verb  translated  fixed  is  not  the  one 
employed  in  v.  89,  but  that  used  in  Ps.  vii.  10  (9.)  ix.  8  (7.) 
xl.  3  (2.)  xlviii.  9  (8.)  Ixviii.  10  (9.)  xc.  17.  xcix.  4.  cvii.  36.  The 
sense  prepared  is  rare  and  doubtful,  and  too  feeble  for  this  con- 
text. 

91.  For  thy  judgments  they  stand  to  day,  for  all  are  thy  ser- 
vants. The  subject  of  the  first  verb,  though  obscure,  is  probably 
the  heavens  and  the  earth,  mentioned  in  the  two  preceding 
verses.  These  stand,  continue  to  exist,  for  the  execution  of 
God's  judgments,  with  reference  perhaps  to  the  destruction 
wrought  by  fire  from  heaven,  by  the  opening  of  the  earth,  etc. 
All,  literally,  the  whole,  to  nav,  the  universe ;  but  the  construc- 
tion of  this  with  the  plural  servants  would  be  harsh  in  English. 
The  same  expression  is  applied  in  Ps.  xiv.  3  to  all  mankind,  but 
here  to  the  material  universe.  Thy  servants,  the  instruments 
employed  to  execute  thy  will. 

92.  Unless  thy  law  were  my  delights,  then  should  I  perish  in  my 
affliction.  The  verse  admits  also  of  the  construction  in.the  Eng- 
lish Bible,  which  refers  it  to  a  remoter  past,  and  represents  the 
danger  as  escaped,  whereas  the  first  construction  implies  a  con- 
tinued state  of  suffering.    The  law  of  God,  as  usual  in  this  psalm, 

8* 


17S  PSALM    CXIX. 

is  here  viewed,  not  as  a  body  of  mere  requisitions,  but  as  a  cove- 
nant, a  law  accompanied  by  promises. 

93.  To  eternity  I  will  not  forget  thy  precepts ,  for  in  them  hast 
thou  quickened  me.  In  them,  or  by  them,  which  is  really  included 
in  the  other,  meaning  in  the  practice  of  them  and  by  means  of 
them.      Quickened,  as  in  vs.  17,  25,  37,  40,  50. 

94.  Thine  am  I- — save  me — for  thy  precepts  I  have  sought.  The 
original  form  of  the  first  clause  is,  to  thee  (am)  I.  Sought,  as 
in  vs.  2,  10,  45. 

95.  For  me  have  wicked  (men)  waited,  to  destroy  me;  thy  testi- 
monies will  I  understand.  With  the  first  clause  compare  Ps. 
lvi.  7  (6.)  Consider,  though  correct,  is  an  inadequate  translation 
of  the  last  verb,  which  denotes  a  fixed  and  intelligent  attention. 
The  only  effect  of  his  enemies'  malignant  plots  is  a  still  more 
serious  contemplation  of  God's  precepts. 

96.  To  all  perfection  I  have  seen  an  end,  (but)  wide  is  thy  com- 
mand exceedingly.  By  end  we  are  not  to'understand  the  end  of 
its  existence,  but  the  limit  or  boundary  of  its  extent.  To  all 
other  perfection  (so  called)  I  can  see  an  end,  but  that  required 
and  embodied  in  thy  law  is  boundless.  All  the  verses  of  this 
stanza  except  one  (v.  92)  begin  with  the  preposition  (b)  to  or 
for,  as  all  those  of  the  second  do  with  (n)  in. 


97.  How  I  love  thy  law  !  All  the  day  it  (is)  my  meditation,!,  e. 
the  subject  of  my  solitary  musing.  This  continual  representation 
of  God's,  law,  not  as  a  mere  rule,  but  as  an  object  of  affection 
and  a  subject  of  perpetual  reflection,  is  characteristic  of  the 
Psalms,  and  appears  at  the  very  threshold  of  the  whole  collection 
See  above,  on  Ps.  i.  2. 


PSALM    CXIX.  179 

98.  (More)  than  my  enemies  do  thy  commandments  make  me 
wise;  for  to  eternity  it  is  mine  (or  to  me.)  This  is  the  con* 
struction  of  the  first  clause  preferred  by  the  latest  interpreters, 
although  it  requires  a  singular  verb  to  be  construed  with  a 
plural  ncun.  But  as  the  same  irregularity  exists  in  the  construc- 
tion of  the  pronoun  in  the  second  clause,  however  the  first  may  be 
explained,  it  is  best  to  explain  both  anomalies  alike,  i.  e.  partly 
by  the  relative  position  of  the  words,  and  partly  by  the  aggregate 
sense  in  which  commandments  is  here  used  as  equivalent  to  law, 
and  which,  agreeably  to  general  usage,  may  sufficiently  account 
for  its  construction  with  a  verb  and  pronoun  in  the  singular.  As 
analogous  cases  have  been  cited  2  Sam.  xxii.  23 — "  (as  for )  his 
statutes,  I  depart  not  from  it" — -and  2  Kings  xvii.  22 — "  the  sins 
of  Jeroboam  which  he  did,  they  departed  not  from  it."  As  the 
sins  of  Jeroboam  were  concentrated  in  one,  so  the  statutes  of  Je- 
hovah might  be  viewed  as  one  great  comprehensive  precept.  The 
meaning  of  the  last  clause  is  not  merely,  it  is  ever  with  me,  but 
it  is  forever  to  me,  i.  e.  mine,  my  inalienable  indefeasible  pos- 
session.    See  above,  v.  94. 

99.  (More)  than  all  my  teachers  I  act  wisely ,  for  thy  testimonies 
(are)  a  meditation  to  me.  My  teachers,  my  superiors  in  natural 
and  worldly  wisdom.  As  the  Hebrew  verb  has  always  elsewhere 
an  active  meaning,  it  is  better  to  retain  it  here,  the  rather  as  it 
indicates  more  clearly  that  the  wisdom  which  he  boasts  was 
practical,  experimental.  See  above,  on  Ps.  ii.  10.  xiv.  2.  xxxii. 
3  (7.)  xli.  2(1.)  lxiv.  10  (9.)  ci.  2.  The  essential  meaning  of 
the  last  clause  is  the  same  with  that  of  v.  97,  but  the  use  of  the 
expression  hV)  suggests  the  same  idea  of  possession  that  is  ex- 
pressed in  v.  9S.  Thy  testimonies  are  mine,  belong  to  me,  as  an 
object  of  incessant  contemplation. 

100.  (More)  than  old  men  I  understand,  because  thy  precepts 
I  have  kept.     The  first  verb  is  the  same,  and  has  the  same  sense 


18C  PSALM    CXIX. 

as  in  v.  95.  The  ambiguous  Hebrew  word  (  d^Jjt  )  cannot  be 
expressed  by  any  one  in  modern  English,  as  it  may  mean  either 
old  men  in  the  proper  sense,  whose  greater  experience  entitled 
them  to  be  considered  wiser  than  their  juniors  ;  or  the  anzicnts, 
those  of  former  generations,  who  are  popularly  looked  upon  as 
wiser  than  their  children  and  successors.  One  of  these  senses  suits 
the  personal,  the  other  the  national  design  and  application  of  the 
psalm.  In  either  case,  there  is  really  no  boast  of  superior  intelli- 
gence, as  a  distinguishing  endowment,  but  merely  an  assertion,  in 
a  striking  form,  that  the  highest  wisdom  is  to  do  the  will  of  (rod. 
See  above,  on  Ps.  cxi.  10. 

101.  From  every  evil  path  I  refrain  my  feet,  to  the  intent  that 
I  may  keep  thy  word.  Of  the  two  ideas  conveyed  by  word,  that 
of  command  is  here  predominant,  but  not  exclusive  of  the  other. 
To  keep  God's  word  is  primarily  to  obey  his  precept,  but  second- 
arily to  verify  his  promise.  This  verse  teaches  clearly  that  the 
keeping  of  God's  word  is  something  incompatible  with  treading 
any  evil  path. 

102.  From  thy  judgments  I  do  not  depart,  because  thou  guidest 
me.  We  have  here  another  word  of  comprehensive  meaning,  in 
which  sometimes  one  phase  of  the  essential  idea  is  presented  prom- 
inently, sometimes  another.  The  divine  judgments,  in  this  psalm, 
are  always  the  external  exhibitions  of  the  divine  righteousness,  in 
word  or  deed,  by  precept  or  by  punishment.  Here  of  course  the 
former  are  especially  intended.  The  figure  of  a  way,  though  not 
expressed,  is  still  indicated  by  the  verbs  depart  and  guide.  As  to 
the  latter,  see  above,  on  v.  33.  From  this  verse  it  is  doubly  clear 
that  he  claims  nothing  as  belonging  to  himself, or  as  accomplished 
in  his  own  strength,  but  ascribes  all  to  the  power  and  grace  of  God. 
The  preterite  forms,  in  this  and  the  preceding  verse,  merely  make 
the  past  more  prominent  than  the  future,  as  an  accessory  idea  to 
the  present. 


PSALM    CXIX.  181 

103.  How  sweet  to  my  palate  are  thy  sayings,  sweeter  than 
honey  to  my  mouth  !  As  the  Hebrew  verb  occurs  only  here,  it  is 
better  to  follow  the  rabbinical  tradition  and  the  ancient  versions, 
which  make  the  idea  to  be  that  of  sweetness,  than  the  uncertain 
etymological  deductions  of  the  lexicons,  which  make  it  to  be  that 
of  smoothness.  The  passive  form  may  possibly  denote  that  the 
psalmist's  relish  for  God's  word  was  not  a  native  but  acquired 
taste.  Some  interpreters  unreasonably  give  to  word  the  sense  of 
law,  excluding  that  of  promise  altogether,  whereas  both  must 
unavoidably  have  been  suggested  to  a  Hebrew  reader.  The 
original  word  means  neither  more  nor  less  than  that  which  God 
has  said.  The  figures  of  this  verse  are  borrowed  from  Ps.  xix. 
11  (10.) 

104.  From  thy  precepts  I  get  understanding  ;  therefore  I  hate 
every  path  of  falsehood.  The  common  version  of  the  first  verb 
comes  as  near  to  the  exact  sense  of  the  original  as  any  other 
English  word  or  phrase.  The  Hebrew  verb  is  the  same  that 
occurs  above,  vs.  95,  100.  As  he  knows  no  wisdom  independent 
of  the  truth,  he  hates  falsehood  as  the  height  of  folly,  and  regu- 
lates his  life  accordingly.  All  the  verses  of  this  stanza  begin 
either  with  the  exclamation  (n?a)  how,  or  with  the  preposition 
("Va)  fromt  than. 


105.  A  lantern  for  my  foot  is  thy  word,  and  a  light  for  my 
path.  To  the  figure  of  a  path,  so  frequently  presented  in  this  psalm 
already,  is  now  added  that  of  a  light,  to  make  it  plain  amidst 
surrounding  darkness.  The  parallelism  is  completed  by  adding 
the  generic  term,  light,  to  the  specific  one,  lamp  or  lantern.  For 
my  foot,  i.  e.  to  guide  it.     For  my  path,  i.  e.  to  show  it. 

106.  I  have  sworn,  and  will  perform  (my  oath),  to  observe  the 
judgments  of  thy  righteousness.     The  second  verb  occurs  above, 


182  PSALM    CXIX. 

v.  28,  in  its  primary  sense  of  raising  up,  or  causing  to  stand  up- 
right. In  the  later  books,  particularly  that  of  Esther,  it  occurs 
very  often  in  the  sense  of  ratifying  or  confirming,  and  might  here 
be  rendered,  I  confirm  (my  oath  already  made.)  In  either  case, 
it  merely  strengthens  the  expression  which  precedes  it.  Observe, 
keep,  or  obey,  as  in  vs.  4,  5,  8,  etc.  Thy  righteous  judgments, 
as  in  vs.  7,  62.  Considered  as  the  language  of  the  whole  church 
or  nation,  this  verse  may  have  reference  to  the  covenant  entered 
into  at  Mount  Sinai  and  renewed  in  the  plains  of  Moab,  while  as 
a  personal  profession,  it  has  its  counterpart  in  the  experience  of 
every  true  believer. 

107.  I  am  afflicted  even  to  extremity  ;  Jehovah,  quicken  me  ac- 
cording to  thy  word.  That  the  first  clause  does  not  relate 
merely  to  past  sufferings  {I  was  afflicted),  seems  to  follow  from 
the  prayer  in  the  last  clause,  which  may,  however,  be  understood 
as  a  petition  for  deliverance  from  the  deadening  effects  of  a 
calamity  already  past,  such  as  the  Babylonish  exile,  the  enfeeb- 
ling influence  of  which  notwithstanding  incidental  benefits,  con- 
tinued to  be  felt  for  ages.  The  first  verb  in  Hebrew,  with  the 
idea  of  suffering,  always  suggests  that  of  humiliation.  Even  to 
extremity,  the  same  words  that  occur  above,  in  vs.  8,  43,  51. 
The  meaning  of  the  last  clause  is,  bestow  upon  me  that  life  which 
is  promised  in  the  Law  to  those  who  keep  it.  See  Lev.  xviii.  5. 
Deut.  vi.  24. 

10S.  The  free-will  offerings  of  my  mouth  accept,  I  pray  thee, 
oh  Jehovah,  and  thy  judgments  teach  me.  For  the  meaning  of  the 
first  Hebrew  word,  see  above,  on  Ps.  ex.  3.  It  is  here  a  figure 
for  prayers  and  praises,  as  appears  from  the  addition  of  my 
mouth.  The  verb  accept  is  one  continually  used  in  the  Law,  with 
respect  to  sacrificial  offerings.  See  above,  on  Ps.  li.  18  (16),  and 
compare  Ps.  1.  14.  The  recurrence  of  the  prayer,  thy  judgments 
teach  me,  shows  that  the  writer's  object  was  to  make  everything 


PSALM    CXIX.  1S3 

tend  to  this  conclusion,  and  that  however  a  sentence  may  begin, 
it  cannot  be  complete  without  a  repetition  of  this  favourite  idea. 

109.  My  soul  is  in  my  hand  always,  and  (yet)  thy  law  I  have 
not  forgotten.  The  sense  of  the  strong  figure  in  the  first  clause 
is  clear  from  Judg.  xii.  13.  1  Sam.  xix.  5.  xxviii.  21,  where  he 
who  risks  or  jeopards  his  own  life,  in  war  or  otherwise,  is  said  to 
put  his  soul  into  his  hand,  as  if  to  have  it  ready  to  give  up  or 
throw  away  at  any  moment.  The  same  expression  reappears  in 
Job  xiii.  14.  The  meaning  of  the  whole  verse  is,  that  even  amidst 
the  deadly  perils  which  environed  him,  he  still  remembered  the 
divine  law,  as  an  object  of  supreme  affection. 

110.  Wicked  (men)  have  laid  a  snare  for  me,  and  (yetj  from 
thy  precepts  I  have  not  strayed.  Laid  for  me,  literally,  given  to 
me,  as  we  might  speak  of  a  snare  as  presented  to  a  person,  i.  e 
set  before  him.  The  devices  and  temptations  of  the  wicked  were 
as  powerless  as  all  the  other  causes  previously  mentioned,  in  lead- 
ing him  away  from  the  path  of  truth  and  safety. 

Ill  I  inherit  thy  testimonies  to  eternity,  for  the  joy  of  my  heart 
(are)  they.  The  first  verb  means  to  take  as  a  possession  or  in- 
heritance, and.  is  here  used  in  allusion  to  those  places  of  the 
Pentateuch  where  it  is  applied  to  the  possession  of  the  promised 
land.     See  for  example  Ex.  xxiii.  30. 

112.  J  incline  my  heart  to  do  thy  statutes  to  eternity,  (even  to) 
the  end.  The  preterite  form  of  the  first  verb  represents  the 
effort  as  already  made  but  still  continued:  For  the  meaning  of 
the  last  word,  see  above,  on  v.  33.  This  stanza,  like  the  eighth, 
has  a  different  initial  word  in  every  verse. 


113.  Waver ers  I  hate,  and  thy  law  1  love.     The  first  word   in 


184  PSALM    CXIX. 

Hebrew  occurs  only  here.  According  to  the  most  probable  ety- 
mology, it  means  men  of  divided  and  unstable  minds.  See 
above,  on  Ps.  xii.  3  (2),  and  compare  James  i.  8. 

114.  My  hiding  place  and  my  shield  (art)  thou — for  thy  word 
I  wait,  i.  e.  for  the  fulfilment  of  thy  promise.  See  above,  on 
v.  81.  The  first  word  in  the  verse  means  properly  a  secret 
or  a  secret  place.  See  above,  on  Ps.  xxvii.  5.  xxxii.  7.  lxi. 
5  (4.)  xci.  1.  The  shield  is  a  favourite  figure  for  protection 
See  above,  on  Ps.  iii.  4  (3.)  vii.  11  (10.)  xviii.  3,  31  (2,  30.; 

115.  Depart  from  me,  evil  doers,  and  I  will  keep  the  command- 
ments of  God.  The  first  clause  is  borrowed  from  Ps.  vi.  9  (8.) 
The  meaning  in  both  cases  seems  to  be,  that  he  has  no  fear  of 
their  enmity.  The  reason  given  in  this  case  is,  because  he  is  re- 
solved to  do  the  will  of  God,  and  is  therefore  sure  of  his  protection. 

11G.  Uphold  me  according  to  thy  promise,  and  let  me  live,  and 
let  vie  not  be  ashamed  of  my  hope.  Promise,  literally,  saying,  that 
which  thou  hast  said,  as  in  v.  82.  Let  me  live  might  also 
be  translated  and  I  shall  live,  or  paraphrased  that  I  may  live. 
See  above,  on  v.  17.  Of  my  hope,  literally  from  my  hope,  which 
some  understand  in  a  privative  sense,  away  from,  deprived  of, 
without  my  hope,  i.  e.  without  having  it  fulfilled.  Ashamed  of 
my  hope  does  not  convey  the  sense  so  fully  as  shamed  in  my  hope, 
frustrated,  disappointed,  in  my  expectations. 

117.  Sustain  me  and  I  shall  be  saved,  and  I  will  look  to  thy 
statutes  always.  The  first  verb  is  nearly  synonymous  with  that 
at  the  beginning  of  v.  116,  and  the  same  that  occurs  above,  Ps. 
xx.  3  (2.)  xli.  4  (3.)  xciv.  18.  civ.  15.  i"  shall  be  saved,  or  let 
me  be  saved,  or  that  I  may  be  saved,  precisely  as  in  the  preceding 
verse.     The  strict  future  sense  is  here  to  be  preferred,  as  the  vert 


PSALM    CXIX.  185 

is  not  both  preceded  and  followed  by  a  prayer,  as  in  the  other 
case.  Look  to,  have  respect  to,  regard,  as  the  rule  of  my  con- 
duct. The  construction  of  the  verb  and  preposition  is  the  same 
as  in  Ex.  v.  9. 

118.  Thoudespisesta.il  (those)  straying  from  thy  statutes,  for  a 
lie  (is)  their  deceit.  They  are  objects  not  only  of  disapprobation  but 
of  scorn,  because  in  attempting  to  deceive  others  they  deceive 
themselves.     Their  deception  of  others  is  a  lie  to  themselves. 

119.  (As)  dross  hast  thou  made  to  cease  all  the  wicked  of  the 
earth  ;  therefore  I  love  thy  testimonies.  The  purifying  tendency 
of  God's  judgments  is  itself  a  reason  for  delighting  in  them.  The 
verb  in  the  first  clause,  which  occurs  in  its  primary  sense  in  Ps. 
viii.  3  (2),  is  applied  to  the  purging  out  of  leaven  at  the  passover 
(Ex.  xii.  15)  and  to  the  extirpation  of  wild  beasts  (Lev.  xxvi.  6. 

120.  My  flesh  shudders  from  dread  of  thee,  and  of  thy  judgments 
I  am  afraid.  The  first  verb  in  Hebrew  occurs  only  here,  but  is 
universally  admitted  to  denote  some  bodily  effect  of  fear,  such  as 
trembling,  shuddering,  or  the  instinctive  creeping  of  the  flesh. 
Afraid  of,  in  the  last  clause,  does  not  fully  represent  the  Hebrew 
phrase,  which  denotes  noL  mere  apprehension  of  something  still 
future  or  absent,  but  terror  in  view  of  something  actually  present. 
Judgments  has  its  usual  wide  sense,  but  with  special  reference,  in 
this  case,  to  God's  penal  visitations.  Here  ends  the  fifteenth 
stanza,  in  which,  as  in  the  one  before  it,  every  verse  has  a  dis- 
tinct initial  word. 


121.  /  do  justice  and  righteousness  ;  leave  me  not  to  my  op- 
pressors. The  first  verb  is  in  the  past  tense,  I  have  done  and  I 
still  do.  Do  justice,  not  in  the  restricted  or  forensic  sense  of  re- 
dressing wrong  judicially,  but  in  the  wide  sense  of  executing  jus- 
tice or  reducing  it  to  practice. 


1S6  PSALM    CXIX. 

122.  Be  surety  for  thy  servant  for  good  ;  let  not  the  frond  op- 
press me.  The  sense  and  construction  of  the  first  verb  are  pre- 
cisely the  same  as  in  Gren.  xliii.  9.  xliv.  32.  Compare  Job  xvii.  3, 
and  see  my  note  on  Isai.  xxxviii.  14.  It  means  not  merely  take 
me  under  thy  protection,  but  become  answerable  for  me,  stand 
between  me  and  those  who,  under  any  pretext,  even  that  of  legal 
right,  may  seek  to  oppress  me.  For  good,  i.  e.  for  my  good,  for 
my  safety  or  deliverance.  Compare  Deut.  vi.  24.  x.  13.  xxx.  9. 
This  is  noted  in  the  masora  as  the  only  verse  in  which  the  word 
of  God,  or  some  equivalent  expression,  is  not  found. 

123.  My  eyes  fail  for  thy  salvation,  and  for  the  word  of  thy 
righteousness.  With  the  first  clause  compare  v.  82.  The  word 
of  thy  righteousness,  thy  word  of  righteousness,  thy  righteous 
word,  the  promise  of  a  righteous  God  who  cannot  lie. 

124.  Deal  with  thy  servant  according  to  thy  mercy,  and  thy 
statutes  teach  me.  The  first  words  strictly  mean  do  with  thy  ser- 
vant, which  may  be  an  ellipsis  for  do  good  to  him,  or  deal  kindly 
with  him,  as  in  v.  65.     See  above,  on  Ps.  cix.  21. 

125.  Thy  servant  (am)  1 ;  make  me  understand  and  let  me  know 
thy  testimonies.  That  thy  servant  is  not  a  mere  periphrasis  for  I 
or  me  in  v.  122  and  elsewhere,  appears  from  the  first  clause  of 
the  verse  before  us,  where  it  constitutes  the  predicate  of  the  pro- 
position. In  the  second  clause,  we'have  the  same  choice  of  con- 
structions as  in  vs.  110,117.  Let  me  know,  or  (then)  I  shall  know^ 
or  that  I  may  knoiv,  all  implying  one  another,  and  amounting  to 
the  same  thing. 

126.  (It  is)  time  for  Jehovah  to  do — they  break  thy  laiu.  The 
absolute  use  of  do,  without  an  object,  or  leaving  it  to  be  suggested 
by  the  context,  is  a  peculiar  Hebrew  idiom.  See  above,  on  Ps. 
22  (21.)      We  may  here   supply  justice  from  v.  121  (compare 


PSALM    CXIX.  187 

v.  84)  ;  or  more  indefinitely,  whatever  should  be  done  ;  or  more 
indefinitely  still,  it  is  time  to  do  (something),  i.  e.  to  act,  which  is 
substantially  the  meaning  of  the  common  version  (time  to  work.) 
Retaining  the  order  of  the  Hebrew  words,  the  sense  would  seem 
to  be,  it  is  time  to  do  (something)  for  Jehovah,  i.  e.  for  his  people 
to  do  it.  But  the  direct  address  to  God  in  the  last  clause,  and 
the  whole  tenor  of  the  context,  make  it  more  probable,  that  God 
himself  is  here  entreated  to  do  something  for  the  vindication  of 
his  broken  law.  The  verb  in  the  last  clause  is  to  be  construed 
indefinitely  ;  they,  i.  e.  men  in  general,  or  the  wicked  in  par- 
ticular.    With  this  clause  compare  Isai.  xxiv.  5. 

127.  Therefore  I  love  thy  commandments  (more)  than  gold  and 
(more)  than  fine  gold.  The  first  word  refers  not  to  the  immediately 
preceding  verse,  but  to  the  whole  previous  description  of  the 
excellence  of  God's  commandments.  The  comparison  in  the  last 
clause,  like  that  in  v.  103,  is  borrowed  from  Ps.  xix.  11  (10.) 

128.  Therefore  all  (thy)  precepts  (as  to)  all  (things)  I  think 
right  ;  every  way  of  falsehood  do  I  hate.  The  therefore  is  co- 
ordinate with  that  in  the  preceding  verse,  and  to  be  explained  iu 
the  same  manner.  Both  were  probably  occasioned  by  the  alpha- 
betical arrangement  here  requiring  an  initial  ayin.  Precepts  of 
course  mean  those  of  God,  as  word  means  his  word  in  v.  49. 
The  construction  here  is  very  foreign  from  our  idiom,  and  by  no 
means  easily  translated  into  it.  The  literal  meaning  of  the 
words  is,  all  precepts  of  all,  which  some  understand  to  mean  of 
all  lands,  as  in  v.  14  and  Ps.  cxviii.  10.  But  others  deny  that 
all  has  this  sense,  even  in  the  places  cited,  and  explain  it  here  to 
mean  concerning  all,  on  all  subjects.  The  clause  is  then  con- 
demnatory of  all  partial  distinctions  between  God's  command- 
ments, which  may  be  the  way  of  falsehood  specially  intended  in 
the  last  clause.  Compare  Matt.  v.  17 — 19.  The  verb  in  the 
first   clause   always  elsewhere  means  to  make   straight,   to   s;o 


188  PSALM    CXIX. 

straight,  or  to  direct  aright ;  but  the  best  interpreters  agree  in 
making  it  here  mean,  to  think  right  or  approve.  It  is  worthy  of 
remark,  that  as  to  all  these  points,  the  true  sense  of  this  difficult 
clause  seems  to  be  given  in  the  English  Bible.  With  the  last 
clause  compare  v.  104.  In  the  sixteenth  stanza,  which  here 
closes,  two  of  the  verses  begin  with'  (\3~~2)  therefore,  and  two 
with  different  forms  of  the  verb  (o^5>)  to  do. 


129.  Wonderful  {are)  thy  testimonies ;  therefore  my  soul  keepeth 
them.  The  first  word  in  Hebrew  is  a  plural  form  of  that  in  Ps. 
lxxvii.  12,  15  (11,  14)  lxxviii.  12.  lxxxviii.  11  (10),  and  proper- 
ly means  wonders,  i.  e.,  miracles  or  prodigies  of  moral  excellence. 
My  soul,  not  merely  I,  but  I  with  all  my  heart  or  soul. 

130.  The  opening  of  thy  words  enlightens,  making  the  simple 
understand.  The  common  version  of  the  first  word  (entrance)  is 
inaccurate,  and  the  one  here  given,  though  exact  is  ambiguous. 
The  clause  does  not  refer  to  the  mechanical  opening;  of  the  book 
by  the  reader,  but  to  the  spiritual  opening  of  its  true  sense,  by 
divine  illumination,  to  the  mind  which  naturally  cannot  discern 
it.  For  the  Scriptural  usage  of  the  word  translated  simple,  see 
above,  on  Ps.  xix.  S  (7.)  cxvi.  6. 

131.  My  mouth  I  stretch  and  pant,  because  for  thy  command- 
ments 1  long.  The  first  verb  usually  means  to  gape  or  yawn,  but 
these  verbs  are  intransitive  in  English,  and  cannot  be  construed 
with  the  noun  directly.  For  the  meaning  of  the  next  veHb,  see 
above,  on  Ps.  lvi.  2,  3  (1,2.)  lvii.  4  (3.)  Both  are  figurative 
expressions  of  the  idea  conveyed  directly  by  the  third  verb,  which 
occurs  nowhere  else,  but  differs  only  in  a  single  letter  from  the 
verb  of  the  same  meaning  used  in  vs.  40,  174,  which  also  is 
peculiar  to  this  psalm. 

132.  Turn  to  me,  and  be  gracious  to  me,  as  (is)  due  to  the  lovers 


PSALM    CXIX.  1S9 

of  thy  name.  The  first  verb  does  not  mean  to  return  or  come 
back,  but  to  turn  round  to  or  towards  an  object  from  which  the 
looks  have  been  averted.  See  above,  on  Ps.  cii.  18  (17.)  fie 
gracious  or  merciful,  show  favour  to  or  favour  me.  As  is  due  to, 
or  according  to  the  right  of,  the  lovers  etc.  The  Hebrew  word 
(E&EJfr)  has  here  the  meaning  of  the  Latin  jus,  as  in  Ps.  lxxxi. 
5,  (4.)  For  the  meaning  of  the  lovers  of  thy  name,  see  above, 
on  Ps.  v.  12  (11.) 

133.  My  steps  establish  by  thy  word,  and  let  not  any  iniquity 
rule  over  me.  Establish,  i.  e.  make  firm,  cause  me  to  walk  safe- 
ly. See  above,  on  Ps.  xl.  3  (2.)  fiy  thy  word  or  saying, 
what  thou  hast  said,  i.  e.  by  the  fulfilment  of  fhy  promise.  The 
last  clause  might  seem  to  be  a  prayer  against  the  power  of  his 
own  corruption  ;  but  the  frequent  use  of  the  Hebrew  noun  to  de- 
note the  mutual  injustice  of  men,  together  with  the  language  of 
the  next  verse,  seems  to  show  that  this  too  is  a  prayer  against  op- 
pression. The  verb  in  this  clause  is  applied  by  Nehemiah  (v.  15  ) 
to  the  oppression  suffered  by  the  restored  Jews.  The  Arabic 
verb  of  the  same  form  is  the  root  of  the  royal  title  Sultan. 

134.  Redeem  me  from  the  oppression  of  man,  and  I  will  l-eep 
thy  precepts.  These  two  verses  are  peculiarly  appropriate  to  the 
trials  and  temptations  of  the  Jews  at  the  time  of  the  Restora- 
tion. The  form  of  the  last  verb  denotes  strong  desire  and  de- 
termination. 

135.  Let  thy  face  shine  upon  thy  servant,  and  teach  me  thy 
statutes.  The  prayer  of  the  first  clause  is  the  same  as  that 
which  forms  the  burden  of  Ps.  lxxx.  (4,  8,  20.)  Thy  servant, 
i.  e.  me  who  am  thy  servant ;  hence  the  first  person  is  immedi- 
ately resumed. 

136.  Streams  of  water  run  down  my  eyes,  for  (that)  they  do 


190  PSALM    CXIX. 

not  keep  thy  law.  In  the  Hebrew  of  the  first  clause,  eye  is  the 
subject,  not  the  object,  of  the  verb.  See  the  same  or  similar 
idiomatic  constructions,  Jer.  ix.  17.  xiii.  17.  Lam.  i.  16.  iii.  48. 
Ezek.  vii.  17.  The  preposition  in  the  last  clause  is  to  be 
construed  with  the  relative  understood,  in  the  sense  of  for 
that,  forasmuch  as,  because.  The  complete  phrase  occurs  above, 
v.  49.  They  do  not,  i.  e.,  men  indefinitely,  others.  Here  ends 
the  seventeenth  stanza,  all  the  verses  of  which  begin  with  different 
Hebrew  words. 


137.  Righteous  {art)  thou,  oh  Jehovah,  and  just  thy  judgments. 
The  English  and  the  ancient  versions  make  the  second  adjective 
aoree  with  judgments,  although  different  in  number.  This  might 
be  justified  by  making  (*fflP)  Just  a  neuter  adjective  or  substan- 
tive, as  in  Ps.  cxi.  8.  It  is  much  more  simple  and  agreeable  to 
usage  to  apply  the  epithet  to  God  himself,  as  in  Deut.  xxxii.  4, 
and  explain  thy  judgments  as  a  kind  of  adverbial  or  qualifying 
phrase,  very  common  in  Hebrew,  but  in  our  idiom  requiring  the 
insertion  of  a  preposition,  upright  {in  or  as  to)  thy  judgments. 

138.  Thou  hast  commanded  righteousness  thy  testimonies,  and 
faithfulness — exceedingly.  This  is  another  elliptical  construction, 
wholly  foreign  from  our  idiom.  Some  resolve  it  by  supplying  to 
or  to  he  :  thou  hast  commanded  thy  testimonies  to  (or  to  be) 
righteousness,  i.  e.  hast  made  them  righteous.  It  is  simpler, 
however,  and  more  like  the  syntax  of  the  verse  preceding,  to 
supply  in  or  with :  thou  hast  commanded  (in)  righteousness  thy 
testimonies,  etc.  The  very  or  exceedingly  may  belong  to  faithful- 
ness alone,  or  to  the  whole  proposition.  The  mention  of  faithful- 
ness shows  that  the  idea  of  God's  promise. is  included  in  his  testi- 
mony     With  this  verse  compare  v.  86,  and  Ps.  xciii.  5. 

139   My  zeal  consumes  me,  because  my  adversaries  forget  thy 
word.     The  verbs  strictly  niean,/i<3s  consumed,  ha  ve  forgotten,  but 


PSALM   CXIX.  191 

without  excluding  the  present,  as  they  might  seem  to  do,  if  ren- 
dered literally  into  English.  2kal,  jealous  regard  for  God's  author- 
ity and  honour.  See  above,  on  Ps.  lxix.  10,  (9.)  The  first  He- 
brew verb  occurs  above,  Ps.  lxxxviii.  17  (16.)  The  last  clause 
gives  the  reason  or  occasion  of  his  jealousy.  Adversaries,  perse- 
cutors or  oppressors.  Thy  word  includes  thy  promise  to  me  and 
thy  command  to  them. 

140.  Pure  (is)  thy  word — exceedingly,  and  thy  servant,  loves  it. 
Pure,  literally,  purged,  tried,  assayed,  refined,  like  precious  metal. 
See  above,  on  Ps.  xviii.  31  (30. )  Saying,  as  elsewhere  in  this  psalm, 
alternates  with  word,  and  has  the  same  comprehensive  meaning. 
Thy  servant,  I  as  thy  servant,  and  because  I  am  so.  Loves  and 
has  Ions;  loved. 

141.  Little  (am)  I  and  despised,  (but)  thy  precepts  do  I  not  for- 
get. However  proudly  or  however  justly  I  may  be  despised,  I 
can  still  lay  claim  to  one  distinction,  that  I  have  not,  like  my  de- 
spisers,  forgotten  God's  commandments.  These  words  are  pecu- 
liarly appropriate  to  Israel,  as  a  body,  at  the  Restoration. 

142.  Thy  righteousness  (is)  right  forever,  and  thy  law  (is)  truth. 
Right  is  here  used  as  a  noun,  in  order  to  vary  the  expression  in 
English  as  in  Hebrew,  where  two  cognate  forms  (fij?12  and  pr.:) 
are  employed.  With  the  first  clause  compare  Ps.  ciii.  17.  cxi.  3. 
The  idea  here  is,  that  God's  rectitude  is  not  capricious  or  mutable, 
as  might  be  inferred  from  the  afflictions  of  his  people,  but  un- 
changeable and  to  eternity.  Thy  law,  both  in  its  precepts  and  its 
promises,  is  true,  is  truth  itself. 

143.  Distress  and  anguish  seize  (or  seized)  me;  thy  command- 
ments  (are)  my  delight.  Even  in  the  midst  of  suffering,  thy  com- 
mandments not  only  solace  me  but  make  me  happy.    Seize,  liter- 


192  PSALM    CXIX. 

ally  find ,  as  in  Ps.  cxvi.  3.      Delight ,  literally,  delights,  a  succe- 
claneum  for  all  other  pleasures.     See  above,  on  v.  24. 

144.  Right  (are)  thy  testimonies  to  eternity  ;  make  vie  under- 
stand,  and  I  shall  live.  Right,  righteousness,  the  second  of  the 
nouns  used  in  v.  142.  Make  me  understand  {them),  i.  e.,  these 
thy  testimonies.  And  (then)  I  shall  live,  which  includes  let  me 
live  and  that  I  may  live.  See  above,  on  vs.  17,  116.  Three 
of  the  verses  in  this  stanza  begin  with  derivatives  of  the  root  p!2. 


145.  Iinvoke  (thee)  with  a -whole  heart — answer  me,  Jehovah — 
thy  statutes  will  I  keep.  I  have  invoked  thy  favour  with  a  heart- 
felt sense  of  its  necessity ;  grant  it  to  me,  according  to  my 
prayer,  and  I  am  fully  resolved  to  keep  thy  statutes. 

146.  I  invoke  thee — save  me — and  I  will  observe  thy  testimonies. 
The  pronoun  implied  in  the  preceding  verse  is  here  expressed. 
The  augmented  form  of  the  last  verb  is  emphatic  or  intensive.  I 
will  observe  thy  testimonies,  i.  e.  obey  thy  precepts  and  believe 
thy  promises. 

147.  I  come  lefore  (thee)  in  the  (morning)  twilight,  and  I  cry 
to  (thee)  ;  for  thy  words  do  I  wait.  The  first  verb  has  the  same 
sense  as  in  Ps.  xcv.  2.  Compare  Ps.  lxxxviii.  14  (13.)  Early 
prayer  implies  importunate  desire.  The  twilight  meant  is  that  of 
morning,  as  in  1  Sam.  xxx.  17.  Job  vii.  4.  The  second  verb 
means  to  cry  for  help.  Its  augmented  form  is  common  in  verbs 
of  speaking,  and  supposed  by  some  grammarians  to  denote  motion 
or  direction  towards  the  object  of  address,  like  the  local  or  di- 
rective n  in  nouns.  See  Judo;,  vi.  10.  1  Sam.  xxviii.  15.  Neh. 
v.  7.  xhi.  11,  17,  21.  Dan.  ix.  4. 

148.  My  eyes  anticipate  the  watches,  to  muse  of  thy  promise. 
Before  the  stated  hours  of  vigil  he  is  awake  and  ready  for  devout 


PSALM    CXIX.  193 

meditation.      To  muse,  that  I  may  muse  or  meditate.    See  above, 
on  v.  62,  and  compare  Ps.  lxiii.  7  (6).  lxxvii.  5  (4.)  Lam.  ii.  19. 

149.  My  voice  hear  according  to  thy  mercy,  oh  Jehovah,  accord- 
ing to  thy  judgments  quicken  me.  According  to  the  promises  an- 
nexed to  thy  commandments. 

150.  JYear  are  those  pursuing  crime  ;  from  thy  law  they  are  far' 
off.  Pursuing,  eagerly  devising  and  attempting.  Crime,  malicious 
mischief,  as  in  Ps.  xxvi.  10.  In  the  last  clause  there  is  a  kind  of 
play  upon  the  words  far  and  near,  as  if  he  had  said,  the  nearer 
they  are  to  harming  me,  the  further  are  they  from  obeying  thee. 

151.  Near  {art)  thou,  Jehovah,  and  all  thy  commandments  are 
truth.  The  lusus  verlorum  may  be  said  to  be  continued.  As 
they  are  near  to  injure,  thou  art  near  to  save,  and  all  thy  pro- 
mises to  those  who  do  thy  will  are  true,  are  truth  itself. 

152.  Jong  have  I  known  from  thy  testimonies  (themselves),  that 
thou  unto  eternity  hast  founded  them.  The  first  word  in  Hebrew 
is  a  noun  used  adverbially,  as  in  Ps.  lv.  20  (19.)  The  precepts 
of  the  law  describe  themselves  as  everlasting.  See  Ex.  xxvii.  21. 
xxviii.  43.  xxxvi.  21.  Lev.  iii.  17.  vi.  11.  vii.  36.  Num.  x.  8.  This 
concludes  the  nineteenth  stanza,  two  of  the  initial  words  in  which 
are  derivatives  of  *np,  two  of  S^p,  three  of  ETp. 


153.  See  my  suffering  and  deliver  me  ;  for  thy  law  I  forget 
not.  The  first  petition,  in  the  same  words,  occurs  above,  Ps. 
ix.  14  (13.)  The  first  verb  originally  signifies  to  extricate  or  dis- 
embarrass. I  forget  not,  and  have  not  forgotten,  both  of  which 
ideas  would  be  necessarily  suggested  to  a  Hebrew  reader. 

154.  Strive  my  strife  and  redeem  me  ;  as  to  thy  word,  quicken 
me.     With   the   first  clause  compare  Ps.  xlih\  1.  lxix.  19  (18.) 

VOL.    III.  9 


194  PSALM    CXIX. 

As  to,  according  to,  in  fulfilment  of,  thy  saying,  that  which  thou 
hast  said,  thy  promise.     See  above,  v.  41. 

155.  Far  from  the  wicked  {is)  salvation  ;  because  thy  statutes  they 
seek  not.  The  first  word  in  Hebrew  is  a  masculine  adjective,  and 
does  not  agree  regularly  with  salvation,  which  is  feminine,  but  is 
construed  as  a  •neuter,  something  far,  as  the  first  word  in  v.  72 
means  a  good  thing.  Seek  not,  and  have  not  sought,  i.  e.  desired 
either  to  know  or  do  thy  will.     See  above,  on  v.  45. 

156.  Many  (or  manifold  are)  thy  compassions,  oh  Jehovah,  ac- 
cording to  thy  judgments  quicken  me.  That  the  first  word  means 
many,  not  great,  in  this  connection,  seems  clear  from  the  next 
verse.     According  to  thy  judgments,  as  in  v.  149. 

157.  Many  {are)  my  persecutors  and  oppressors  ;  from  thy  testi- 
monies I  decline  not.  The  second  noun  is  often  rendered  adver- 
saries, as  in  v.  139,  but  it  may  here  be  taken  in  its  primary  sense, 
which  is  near  akin  to  that  of  the  preceding  word.  I  decline  noty 
and  have  not  declined,  deviated,  swerved. 

158.  I  see  traitors  and  am  sickened — (those)  who  thy  saying  keep 
not.  The  wicked  are  called  traitors  against  God,  their  rightful 
sovereign,  as  in  Ps.  xxv.  8.  The  first  verb  is  the  reflexive  form 
of  that  in  Ps.  xcv.  10,  I  sicken  (or  disgust)  myself.  The  common 
version  of  the  relative  {because)  conveys  an  idea  not  expressed 
but  understood.  There  is  no  need  of  departing  from  the  strict 
sense  of  the  pronoun.      See  and  have  seen,  keep  and  have  kept. 

159.  See  hoio  I  love  thy  precepts,  Jehovah ;  according  to  thy 
mercy,  quicken  me.  See  how,  literally  see  that,  which  is  tanta- 
mount to  saying,  thou  scest  that. 

160.  The  head  of  thy  word  (is)  truth,  and  to  eternity  (is)  every 


PSALM    CXIX. 


195 


judgment  of  thy  righteousness.  Head  is  by  some  explained  as 
meaning  the  sum  total,  by  others  as  synonymous  with  the  connate 
form  (fl-iBlfty  in  Ps.  cxi.  10.  Every  judgment  of  thy  righteous- 
ness, every  one  of  thy  righteous  judgments.  Three  verses  of  the 
twentieth  stanza  begin  with  some  form  of  the  verb  (nz*l)  to  see. 


161.  Princes  persecute  me  without  cause — and  at  thy  words  my 
heart  is  awed.  Both  Hebrew  verbs  are  in  the  past  tense.  The 
first  verb,  like  its  representative,  originally  means  to  follow 
after,  to  pursue,  but  is  commonly  employed  in  a  hostile  sense. 
Without  cause  answers  to  a  single  Hebrew  word  (5-ri)  an  adverb 
related  to  the  noun  (w(n)  favour,  as  gratis  is  to  gratia  in  Latin. 
So  in  modern  English,  the  idea  here  might  be  expressed  by  the 
one  word  gratuitously.  At  thy  words,  literally,  from  them,  i.  e. 
because  or  on  account  of  them.  The  last  verb  is  not  a  passive  in 
Hebrew,  but  a  less  usual  synonyme  of  (a1^)  to  fear,  correctly 
paraphrased  in  the  English  versions  (standeth  in  awe.)  The  maso- 
retic  reading  is  thy  word  in  the  singular,  but,  as  in  most  other 
cases,  the  best  critics  now  prefer  the  reading  in  the  text. 

162.  Rejoicing  (am)  I  over  thy  saying,  like  (one)  finding  much 
spoil.  The  participle  indicates  continued  and  habitual  rejoicing. 
Thy  saying,  that  which  thou  hast  said,  thy  law  with  its  attendant 
promises. 

163.  Falsehood  I  hate  and  abhor ;  thy  law  Hove.  Hate  and 
have  hated,  love  and  have  loved.  Falsehood  or  lying,  as  in  v.  29. 
The  second  verb  has  the  same  augmented  and  intensive  form  that 
occurs  above,  vs.  147,  158. 

164.  Seven  limes  in  the  day  I  praise  thee,  for  the  judgments  of 
thy  righteousness.  Seven  times  is  a  proverbial  idiom  for  often  or 
repeatedly.     The  use  of  this  form  of  expression  here  is  not  the 


196  PSALM    CXIX. 

effect  but  the  occasion  of  the  observance  of  canonical  hours.  See 
above,  on  Ps.  lv.  IS  (17.)  Praise  thee,  and  have  been  accustomed 
so  to  do.    "With  the  last  clause  compare  v.  160. 

165.  (There  is)  much  peace  to  the  lovers  of  thy  laio,  and  there  is 
to  them  no  stumbling  block.  Peace,  in  opposition  to  the  disquie- 
tude inseparable  from  a  course  of  sin.  A  stumbling-block  is  a 
common  scriptural  figure  for  an  occasion  of  unbelief  or  sin.  The 
idea  here  is,  that  the  best  preservative  against  temptation  is  a 
love  to  God's  commandments.  The  Prayer-Book  version  (they 
are  not  offended  at  it)  and  that  in  the  text  of  the  English  Bible 
{nothing  shall  offend  them)  convey  a  very  different  meaning  from 
the  true  one  to  a  modern  reader.  The  latter  indeed  seems 
directly  contradictory  to  vs.  53,  158.  The  correct  sense  is  in- 
telligibly given  in  the  margin  of  the  common  version. 

166.  I  hope  for  thy  salvation,  oh  Jehovah,  and  thy  command- 
ments I  do.  I  hope  and  have  hoped,  do  and  have  done.  In  the 
meantime,  while  expecting  thy  salvation,  I  am  careful  to  perforin 
thy  will. 

167.  My  soul  observes  thy  testimonies,  and  Hove  them  greatly  (or 
exceedingly .)  I  observe  them,  pay  particular  regard  to  them,  in 
regulating  my  behaviour,  not  with  a  mere  external  conformity,  but 
from  or  with  my  soul,  because  I  love  them  greatly. 

168.  I  observe  thy  precepts  and  thy  testimonies,  because  all  my 
toays  are  before  thee.  He  does  not  affect  to  be  prompted  by  a 
love  exclusive  of  all  fear,  but  only  of  a  slavish  dread.  He  stands 
in  awe  of  God's  omniscience,  and  is  influenced  by  dread  of  his 
disapprobation  to  obey  his  precepts,  as  well  as  by  attachment  to 
the  law  itself.  My  ways,  my  courses  of  conduct,  mode  of  life, 
behaviour.  Before  thee,  open  to  God's  infallible  inspection,  and 
subjected  to  his  judgment.     Two  of  the  verses  in  this  stanza  begin 


PSALM    CX IX.  197 

with  forms  of  the  verb  ("titt?)  to  observe  or  keep.  It  is  also  worthy 
of  remark  that  fc  and  to  are  treated  as  one  letter,  three  of  the  verses 
beginning  with  the  former,  namely,  the  two  first  and  the  sixth. 

169.  Let  my  cry  come  near  before  thee,  ok  Jehovah  ;  according 
to  thy  word,  make  me  understand.  The  first  noun  denotes  an  audi- 
ble expression  of  strong  feeling,  whether  sorrowful  or  joyful.  See 
above,  on  Ps.  xvii.  1.  xxx.  6  (5.)  Come  near  before  thee,  not  only 
near  enough  to  be  heard,  but  into  thy  presencej  so  that  he  who  utters 
it  may  be  seen.  According  to  thy  word,  thy  commandment  which 
requires,  and  thy  promise  which  secures,  the  understanding  of  thy 
will.     See  above,  vs.  25,  65,  107,  and  compare  Deut.  xxx.  6. 

170.  Let  my  supplication  come  before  thee  ;  according  to  thy  prom- 
ise, free  me  (or  deliver  me.)  The  first  noun,  according  to  its  ety 
mology,  denotes  a  prayer  for  grace  or  favour.  See  above,  Ps.  vi. 
10  (9.)  lv.  2  (1.)  In  this  and  the  preceding  verse,  the  prayer  for 
deliverance  from  outward  troubles  is  subjoined,  and  as  it  were 
subordinated,  to  that  for  grace  to  do  the  will  of  God.  The  samo 
connection  may  be  traced  in  Ps.  xc.  11 — 17. 

171.  My  lips  shall  pour  forth  praise  ;  for  thou  wilt  teach  me  thy 
statides.  The  first  verb  means  to  cause  to  gush  or  flow,  and  is 
the  same  with  that  in  Ps.  xix.  3  (2.)  lxxviii.  2.  It  here  denotes 
eager,  abundant,  and  unceasing  jDraise.  The  last  clause  expresses 
the  confident  expectation  of  the  blessing  so  often  and  importu- 
nately asked  throughout  the  psalm.  As  if  he  had  said,  Now  shall 
my  lips  praise,  for  I  am  about  to  receive  what  I  had  prayed  for ; 
thou  wilt  indeed  teach  me  thy  statutes.  The  translation  when  thou 
hast  taught  me  (or  shall  teach  me)  is  less  exact,  less  forcible,  and 
really  included  in  the  other. 

172.  Let  my  tongue  answer  thy  saying — that  all  thy  command- 
ments are  right.     The  verb  which  usually  means  to  answer  prayer 


198  PSALM    CXIX. 

(see  above,  vs.  26,  145)  is  here  used  in  the  sense  of  responding 
to  a  precept  or  a  promise  by  the  language  of  praise  and  acquies- 
cence. Compare  v.  42.  There  is  no  need  of  treating  the  optative 
form  of  the  verb  as  a  poetic  license.  The  strict  sense  agrees  well 
with  the  prayer  in  the  next  verse.  "What  is  here  asked  is  occasion 
thus  to  praise  God.  As  the  last  clause  seems  to  assign  no  perti- 
nent reason  for  the  prayer  in  the  first,  it  may  be  regarded  as  the 
response  itself.  Let  my  tongue  say  in  answer  to  all  thy  requisi- 
tions, that  all  thy  commandments  are  right,  or  righteousness  itself, 
as  in  vs.  142,  144. 

173.  Let  thy  hand  he  (near)  to  help  me  ;  for  thy  precepts  do  1 
choose.  The  word  supplied  in  this  translation  is  not  necessary  to 
the  sense,  but  is  introduced  for  the  purpose  of  retaining  the 
original  construction,  he  to  help  me,  i.  e.  be  my  help,  or  simply 
help  me.  The  reason  given  in  the  last  clause  is,  that  as  he  volun- 
tarily makes  choice  of  God's  will  as  his  rule  of  conduct,  he  there- 
by renounces  all  other  protection.  The  Hebrew  verb  is  a  pre- 
terite ;  I  choose,  and  have  already  chosen. 

174.  I  long  for  thy  salvation,  oh  Jehovah,  and  thy  law  (is)  my 
delights.  I  long  and  have  longed.  "With  the  first  clause  com- 
pare vs.  40,  81,  131  ;  with  the  second,  vs.  24,  77,  92. 

175.  Let  my  soul  live  and  praise  thee  ;  and  let  thy  judgments 
help  me.  This  verse  sums  up  in  conclusion  the  petitions  of  the 
whole  psalm.  Save  me,  and  thereby  give  me  cause  to  praise 
thee,  for  the  blessings  which  I  have  derived  from  the  promises 
and  precepts  of  the  law.  Let  my  soul  live,  because  it  is  that  which 
is  in  danger.     Judgments,  as  in  vs.  149, 156. 

176.  I  wander  like  a  lost  sheep — seek  thy  servant — for  thy  com- 
mandments I  do  not  forget.  The  English  versions  of  the  first 
clause  (I  have  gone  astray)  although  they  adhere  strictly  to  the 


PSALM    CXX.  199 

form  of  the  original,  seem  to  make  the  primary  idea  that  of  sin, 
which  is  really  included,  but  only  as  the  cause  of  that  which  is 
directly  intended,  namely  misery,  represented  by  the  wandering  of 
a  lost  and  helpless  sheep.  Compare  Jer.  1.  6.  Seek  thy  servant, 
deliver  from  this  wretched  state  one  who  is  still  thy  servant,  and 
as  such  remembers  thy  commandments,  even  in  the  midst  of  his 
worst  sufferings.  As  the  preceding  verse  sums  up  the  petitions 
of  the  psalm,  so  this  sums  up  its  complaints  in  the  first  clause 
and  its  professions  in  the  last,  connected  by  the  short  prayer 
(seek  thy  servant)  as  by  a  single  link.  The  predominant  use  of 
the  past  tense,  even  to  the  end,  shows  how  deeply  the  entire 
psalm  is  founded  upon  actual  and  previous  experience.  In  this 
last  stanza,  the  only  initial  word  repeated  is  (taHfr)  the  verb  of 
existence. 


PSALM    CXX. 

1 .  A  Song  of  the  Ascents.  To  Jehovah,  inmy  distress,  I  called,  and 
he  answered  me.  This  is  the  first  of  fifteen  psalms  (cxx  — cxxxiv  ) 
all  bearing  the  inscription,  song  of  ascents  or  up  goings,  i.  e 
sung  during  the  periodical  journeys  or  pilgrimages  to  Jerusalem 
at  the  times  of  the  great  yearly  festivals.  On  these  occasions  the 
people  are  said,  even  in  historical  prose,  to  go  up  to  Jerusalem, 
in  reference  both  to  its  physical  and  moral  elevation.  See  Ex. 
xxxiv.  24.  1  Kings  xii.  27,  28.  The  Hebrew  verb  (n)$)  em- 
ployed in  such  connections  is  the  root  of  the  noun  (tfibSfa)  ascents 
in  these  inscriptions.  This  explanation  of  the  title  is  much  more 
satisfactory  than  any  other  which  has  been  proposed.  *  A  rabbini- 
cal tradition  represents  these  psalms  as  having  been  sung  by  the 


200  PSALM    CXX. 

people,  as  they  ascended  the  fifteen  steps  (in  Hebrew  tri!)3M3i 
seven  on  one  side  and  eight  on  the  other,  repeatedly  mentioned 
by  Ezekiel  (xl.  6,  22,  26,  31,  34,  37.)  But  apart  from  the  in- 
trinsic improbability  of  this  tradition,  some  psalms  in  the  series 
were  evidently  not  meant  to  be  sung  at  the  temple.  No  less  im- 
probable than  this  very  ancient  explanation  is  the  modern  one, 
that  the  inscription  has  reference  to  a  peculiarity  of  structure,  the 
repetition  of  a  phrase  or  clause  of  one  sentence  in  the  next  with 
an  addition,  forming  a  idn$  of  climax  or  progression  in  the  terms 
as  well  as  the  ideas.  But  even  admitting  that  this  peculiarity  of 
form  might  be  described  by  (rn^^)  the  Hebrew  word  in  ques- 
tion, this  word  could  not  have  been  prefixed  to  each  of  the  fifteen 
psalms,  when  the  examples  of  the  fact  alleged  are  confined  almost 
exclusively  to  one  or  two  of  them.  Much  nearer  to  the  truth 
is  the  opinion,  that  these  psalms  were  intended  to  be  sung 
during  the  return  from  Babylon,  which  is  called  an  ascent 
(nbsfa)  by  Ezra  (vii.  9.)  But  this  can  only  be  maintained  by 
arbitrarily  denying  the  genuineness  of  the  titles,  which  ascribe 
four  of  the  psalms  (cxxii,  cxxiv,  cxxxi,  cxxxiii)  to  David  and  one 
(cxxvii)  to  Solomon.  The  position  assigned  to  these,  and  the  dif- 
ference of  tone  between  them  and  the  rest,  are  ingeniously  ac- 
counted for  by  Hengstenberg's  hypothesis,  that  these  five  ancient 
psalms,  sung  by  the  people,  as  they  went  up  to  Jerusalem,  before 
the  captivity,  were  made  the  basis  of  a  whole  series  or  system, 
designed  for  the  same  use  by  an  inspired  writer  after  the  Restora- 
tion, who  not  only  added  ten  psalms  of  his  own,  as  appears  from  the 
identity  of  tone  and  diction,  but  joined  them  to  the  old  ones  in  a 
studied  and  artificial  manner,  entirely  inconsistent  with  the  suppo- 
sition of  fortuitous  or  random  combination.  The  one  psalm  by 
Solomon  stands  in  the  centre  of  the  series  or  system  and  divides  it 
into  two  equal  parts,  in  each  of  which  we  find  two  psalms  of  David 
and  five  anonymous  or  new  ones,  the  former  being  separated  and 
surrounded  by  the  latter,  an  additional  and  strong  proof  of  intend- 
ed adaptation  to  the  times  when  the  later  psalms  were  written,  to 


PSALM    CXX.  201 

which  Hengstenberg  still  further  adds  tho  number  and  distribu- 
tion of  the  divine  names  in  the  whole  series  and  its  subdivisions. 
The  psalm  immediately  before  is  anonymous,  but  its  tone  and 
diction  mark  it  as  belonging  to  the  period  of  the  Restoration.  It 
begins  with  an  acknowledgment  of  that  great  mercy,  v.  1 ,  followed 
by  a  prayer  for  deliverance  from  treacherous  and  spiteful  ene- 
mies, v.  2,  and  a  confident  anticipation  of  their  punishment,  vs.  3,  4, 
but  closes  with  a  further  lamentation  and  complaint  of  present 
suffering,  vs.  5 — 7.  In  this,  as  in  all  the  other  psalms  of  the 
series,  the  ideal  speaker  is  Israel  or  Judah,  considered  as  the  church 
or  chosen  people.  This  first  verse,  although  general  in  its  terms,  is 
perfectly  appropriate  to  the  Captivity,  as  the  distress  out  of  which 
the  sufferer  cried  to  God,  and  to  the  Restoration,  as  the  answer  to  his 
prayer.  In  my  distress,  literally,  in  distress  to  me,  an  expression 
like  that  in  Ps.  xviii.  7  (6.)  The  augmented  form  of  the  Hebrew 
noun  is  like  that  in  Ps.  iii.  3  (2.) 

2.  Oh  Jehovah,  free  my  soul  from  lip  of  falsehood,  from  tongue 
of  fraud.  The  soul  is  particularly  mentioned  as  usual  when  the 
life  or  the  existence  is  in  danger.  The  last  two  nouns  in  Hebrew 
are  not  in  construction  but  in  apposition,  a  tongue  {which  is) 
fraud,  equivalent  in  meaning  to  the  same  English  words  in  an 
inverted  order,  fraud-tongue.  See  a  somewhat  similar  combina- 
tion, Ps.  xlv.  5  (4.)  lx.  5  (4.)  The  terms  of  the  description  are 
too  strong  to  be  applied  to  mere  delusive  promises,  and  necessarily 
suggest  the  idea  of  calumnious  falsehood,  as  in  Ps.  xxxi.  19  (18.) 
cxix.  69,  78.  The  reality  answering  to  this  description  in  the 
case  of  the  restored  Jews  is  the  spiteful  misrepresentation,  by 
which  the  Samaritans  retarded  the  rebuilding  of  the  temple,  as 
recorded  in  the  fourth  chapter  of  Ezra. 

3.  What  will  he  give  to  thee,  and  tohat  will  he  add  to  thee,  thou 
tongue  of  fraud  ?  Having  complained  to  God  of  the  false 
tongue,  the  ideal  speaker  turns  to  it  as  actually^  present  and  ad- 

9* 


202  PSALM    CXX. 

dresses  it  directly,  speaking  of  God  in  the  third  person.  The 
meaning  of  the  question  is,  what  recompense  can  you  expect  from 
an  infinitely  righteous  God  for  these  malignant  calumnies  ?  The 
peculiar  form  of  the  interrogation  is  derived  from  that  of  an 
ancient  oath,  The  Lord  do  so  to  me  and  more  also,  literally,  and 
so  add,  i.  e.  further  do,  or  in  addition  to  the  thing  in  question. 
See  1  Sam.  iii.  17.  xiv.  44.  As  explained  by  this  allusion,  the 
words  have  a  new  force.  What  good  or  evil  may  be  imprecated 
on  thee,  as  the  consequence  of  these  malicious  falsehoods  ? 

4.  Arrows  of  a  warrior  sharpened,  (together)  with  coals  of 
juniper.  The  general  idea  of  severe  and  painful  punishment  is 
here  expressed  by  the  obvious  and  intelligible  figures  of  keen 
arrows  and  hot  coals.  The  arrows  of  a  mighty  man,  warrior,  or 
hero,  are  those  used  in  battle,  perhaps  with  an  allusion  to  the 
fact,  that  one  of  the  races  mentioned  in  the  next  verse  excelled 
in  archery.  See  Isai.  xxi.  17.  The  word  which  the  rabbin- 
ical tradition  explains  to  mean  the  juniper,  is  by  modern  lexi- 
cographers identified  with  the  Arabic  name  of  a  species  of  broom- 
plant,  which  is  thought,  on  account  of  its  inflammatory  quality, 
to  make  the  best  charcoal.  See  Robinson's  Palestine,  vol.  i.  p.  299. 
With  the  figures  of  the  verse  before  us  compare  Ps.  vii.  14  (13.) 
xviii.  13,  14  (12,  13.)  cxl.  11  (10.) 

5.  Alas  for  me,  that  I  sojourn  (with)  Meshech  (and)  dwell  near 
the  tents  of  Kcdar !  The  first  verb  seems  elsewhere,  in  the  same 
construction,  to  denote  the  act  of  dwelling  with  one,  Ps.  v. 
5  (4.)  The  Hebrew  preposition  in  the  last  clause  properly 
means  with  and  denotes  association  and  proximity.  The  English 
Bible,  by  twice  employing  our  preposition  in,  obscures  the  mean- 
ing of  both  clauses,  which  is  not  that  the  people  were  in  the 
power  or  even  in  the  midst  of  the  enemies  here  mentioned,  but 
compelled  to  reside  near  them  and  to  suffer  from  their  neighbour- 
hood.    Meshech  is  the  name  given  in  Gen.  x.  2  to  the  Moschi,  a 


PSALM    CXX.  203 

barbarous  people  inhabiting  the  mountains  between  Colchis 
Armenia,  and  Iberia.  Kedar  was  one  of  the  sons  of  Ishmael 
(Gren.  xxv.  13),  whose  name  is  sometimes  used  to  designate  an 
Arabian  tribe  (Isai.  xxi.  16.  xlii.  11  J,  and  in  later  Hebrew  the 
Arabians  generally.  As  these  races,  dwelling  far  off,  in  the  north 
and  south,  were  never  in  immediate  or  continued  contact  with 
the  Israelites,  they  are  probably  named  as  types  and  representa- 
tives of  warlike  barbarism,  just  as  the  names  Goths,  Vandals, 
Huns,  Turks,  Tartars,  Cossacks,  have  at  different  times  been 
used  proverbially  in  English,  to  describe  those  supposed  to 
exhibit  the  same  character,  however  unconnected  or  remote  in 
genealogy  and  local  habitation.  A  slight  approach  to  the  same 
usage  was  produced  among  ourselves  by  the  revolutionary  war, 
in  reference  to  the  national  names,  British  and  Hessian.  In  the 
case  before  us,  it  is  evident  from  v.  6,  that  Meshech  and  Kedar 
are  mere  types  and  representatives  of  those  who  hate  peace  and 
delight  in  war.  Compare  Ezek.  xxxviii.  2,  where  Meshech  ap- 
pears as  a  chief  leader  under  Gog,  the  great  prophetic  represent- 
ative of  heathendom. 

6.  My  soul  has  dwelt  too  long  for  her  with  (one J  hating  peace. 
The  substitution  oi  my  soul  for  /implies  the  intimate  conviction 
and  the  painful  sense  of  what  is  here  asserted.  Too  long,  lite- 
rally, much  or  too  much.  As  to  this  peculiar  idiom,  see  above,  on 
Ps.  lxv.  10  (9.)  For  her  may  be  an  idiomatic  pleonasm,  adding 
nothing  to  the  meaning  of  the  verb,  with  which  it  must  be  read 
in  close  connection  ;  or  it  may  have  the  meaning  which  the  cor- 
responding phrase  would  naturally  seem  to  have  in  English,  for 
her  good  or  for  her  interest.  See  above  on  Ps.  lviii.  8  (7.) 
Hating  peace  is  clearly  a  collective  or  aggregate  expression, 
comprehending  all  denoted  by  the  Meshech  and  Kedar  of  the 
preceding  verse,  as  an  ideal  individual. 

7.  I  am  peace j  and  when  I  speak,  they  (go)  to  ivar.     The  first 


204  PSALM    CXXI. 

phrase  resembles  I  am  prayer  in  Ps.  cix.  4,  and  seems  to  mean,  I 
am  all  peace,  nothing  but  peace,  peace  itself,  i.  e.  entirely  peace- 
ful or  pacific.  Speak  may  be  an  ellipsis  for  apeak  peace,  a 
phrase  repeatedly  occurring  in  the  Psalms.  See  above,  Ps. 
xxxv.  20.  lxxxv.  9  (8),  and  below,  Ps.  cxxii.  8.  The  sense 
will  then  be,  whenever  I  desire  or  propose  peace.  If  the  verb  be 
absolutely  understood,  the  sense  is  that  every  word  he  utters  is 
made  an  occasion  of  attack  or  conflict.  The  double  for,  in  the 
common  version  of  this  sentence,  is  as  incorrect  as  the  double  in 
of  v.  5,  and  more  enfeebling  to  the  sense.  I  am  not  only  for 
peace,  but  am  peace  itself.  They  are  not  only  for  wart  but  arise, 
proceed,  or  address  themselves  to  it. 


PSALM    CXXI. 

1 .  A  Song  for  the  Ascents.  I  raise  my  eyes  to  the  mountains. 
Whence  cometh  my  help  1  The  title  difFers  from  that  of  the  pre- 
ceding psalm  only  in  the  use  of  the  preposition  for,  instead  of  the 
simple  genitive  construction.  This  variation,  though  without 
effect  upon  the  sense,  is  favourable  to  the  explanation  which  has 
been  already  given  of  these  titles,  as  a  song  for  the  ascents  or  pil- 
grimages to  Jerusalem  is  certainly  more  intelligible  than  a  song 
for  the  steps  of  the  temple,  and  still  more  so  than  a  song  for  the 
returns  from  exile,  while  the  modern  theory  of  climacteric  re- 
sumptions fails  altogether  to  account  for  the  expression  here  used 
The  whole  psalm  is  a  description  of  Jehovah  as  the  guardian  or 
protector  of  his  people.  The  only  material  distinction  of  the 
parts  is  that  arising  from  the  alternate  use  of  the  first  and  second 
person,  as  in  Ps.  xci,  which  has  led  some  to  assume  without  ne- 


PSALM    CXXI.  205 

cessity,  that  the  psalm  was  intended  to  be  sung  by  alternate  or 
responsive  choirs.  The  phrase  to  lift  the  eyes,  though  sometimes 
used  to  signify  the  mere  act  of  directing  them  to  an  object,  has 
its  strict  and  full  sense,  when  a  higher  object  is  particularly  men- 
tioned, such  as  hills  or  heavens.  The  mountains  here  meant  are 
the  heights  on  which  Jerusalem  is  built.  It  is  not  improbable 
that  this  psalm  was  intended  to  be  sung  when  the  pilgrims  came 
in  sight  of  the  Holy  City.  Some  suppose  moreover  that  it  was 
meant  to  be  an  evening  song  and  used  when  they  halted  for  the 
last  night's  rest  before  they  reached  Jerusalem.  The  relative 
construction  of  the  last  clause  yields  a  good  sense,  but  is  not  in 
perfect  keeping  with  the  usage  of  the  compound  particle 
(T.**??)  which  is  elsewhere  always  interrogative. 

2.  My  help  is  from  Jehovah,  Maker  of  heaven  and  earth.  The 
creative  power  of  Jehovah  is  particularly  mentioned,  to  demon- 
strate his  ability  to  help  his  people.     Compare  Ps.  cxv.  15. 

3.  May  he  not  suffer  to  he  moved  thy  foot ;  may  he,  not  slumber 
— thy  keeper.  This  is  the  expression  of  a  wish,  the  only  sense 
consistent  with  the  form  of  the  original.  Let  him  not  give  up  to 
moving  thy  foot.  See  above,  Ps.  xxxviii.  17  (16. )  Ixvi.  9  (8.)  The 
figure  is  peculiarly  appropriate  in  the  mouth  of  pilgrims,  making 
their  way  among  the  hills  and  rocks  of  Palestine.  The  same  thing 
is  true  of  the  figures  in  the  subsequent  verses. 

4.  Xo,  he  shall  not  slumber,  and  he  shall  not  sleep — the  keeper  of 
Israel.  What  is  desired  in  the  third  verse,  is  affirmed  in 
this.  The  position  of  the  subject  at  the  end  of  the  sentence,  in 
both  cases,  is  emphatic.  Most  interpreters  assume  a  gradation  in 
the  meaning  of  the  two  verbs  ' as  if  one  denoted  lighter  and  the 
other  deep  sleep ;  but  they  differ  on  the  question  which  is  the 
stronger  of  the  two  expressions.  The  latest  writers  say  the  first 
See  above,  on  Ps.  iv.  9  (S.) 


•206  PSALM    CXXI. 

5.  Jehovah  is  thy  kt&per  ;  Jehovah  is  thy  shade  upon  thy  right 
hand.  The  keeper  or  protector  of  Israel,  who  had  twice  been 
mentioned  by  that  title,  is  now  named.  A  shade  or  shadow  is  a 
common  figure  for  protector,  and  the  right  hand  often  mentioned 
as  the  place  of  a  protector.  See  above,  on  Ps.  cix.  6.  ex.  5,  and 
compare  Num.  xiv.  9- 

6.  By  day  the  sun  shall  not  smite  thee,  and  the  moon  by  night. 
The  last  clause  does  not  necessarily  refer  to  injurious  effects  pro- 
duced directly  by  the  moon,  but  may  be  understood  as  a  poetical 
description  of  all  noxious  influences  operating  in  the  night,  over 
which  the  moon  was  constituted  ruler  at  the  time  of  its  creation 
See  Gen.  i.  16.  xxxi.  40.  Jer.  xxxvi.  30. 

7.  Jehovah  will  keep  thee  from  all  evil ;  he  will  keep  thy  soul. 
The  protection  which  had  been  repeatedly  promised  to  Israel  on 
the  part  of  God,  is  now  described  as  extending  to  all  evils  and  to 
the  very  life  and  soul. 

8.  Jehovah  ivill  keep  thy  going  out  and  thy  coming  in,  from  now 
even  to  eternity.  This  is  the  third  repetition  of  the  phrase,  Jehovah 
will  keep,  i.  e.  keep  safe,  protect,  preserve,  as  if  to  silence  the 
misgivings  of  a  weak  or  tempted  faith,  by  the  reiterated  declara- 
tion of  this  cheering  truth.  Going  out  and  coming  in  is  a  pro- 
verbial Hebrew  phrase  for  all  the  occupations  and  affairs  of  life 
See  Deut.  xxviii.  6.  1  Sam.  xxix.  6.  The  original  reference  is 
to  man's  going  out  to  labour  in  the  morning  and  returning  home 
to  rest  at  night.  See  above,  on  Ps.  civ.  23.  "With  the  last 
clause  compare  Ps.  cxiii.  2.  cxvi.  18.  exxv.  2.  The  promise  of 
eternal  preservation  is  addressed  directly  to  the  church  as  such ; 
but  that  it  involves  the  blessed  immortality  of  individual  believers, 
is  admitted  even  by  those  least  disposed  to  find  allusions  to  the 
future  state  in  the  Book  of  Psalms. 


• 


PSALM    CXXII.  207 


PSALM     CXXII. 

1.  A  So7ig  of  the  Ascents.  By  David.  I  rejoice  in  (those) 
toying  to  me,  To  the  house  of  Jehovah  we  will  go.  This  psalm, 
though  so  much  older  than  the  two  before  it,  was  probably  placed 
third  in  the  series,  because  it  was  intended  to  be  sung,  and  was 
actually  sung,  at  the  entrance  of  the  Holy  City,  whereas  the 
others  were  used  at  the  commencement  of  the  march,  and  on 
coming  in  sight  of  Jerusalem.  The  ideal  speaker  represents  the 
church  or  chosen  people.  After  the  introduction,  vs.  1,  2, 
comes  a  panegyric  on  Jerusalem,  as  the  royal  and  holy  city, 
vs.  3 — 5,  followed  by  a  prayer  for  her  prosperity  as  such,  vs.  6 — 9. 
The  Ascents,  or  upward' journeys  of  the  people  to  the  sanctuary, 
as  in  Ps.  cxx.  1.  exxi.  1.  To  rejoice  in  those  saying  is  to  rejoice 
because  they  say.  On  the  last  clause  is  founded  Isai.  ii.  3,  where 
the  gentiles  are  described  as  joining  in  the  words  here  uttered  by 
the  Jews. 

2.  Standing  are  our  feet  in  thy  gates,  oh  Jerusalem  !  The  com- 
mon version  (shall  stand)  is  entirely  ungrammatical.  The  past 
tense  of  the  substantive  verb  with  the  participle  means  strictly 
have  been  standing,  i.  e.  have  begun  to  stand,  or  are  already 
standing. 

3.  Jerusalem,  the  {one)  built  like  a  city  which  is  joined  to  itself 
together.  This  seems  to  be  a  continuation  of  the  address  in  the 
preceding  verse.  The  unusual  expressions  in  the  last  clause  are 
intended  to  describe  the  city  as  substantially  and  strongly  built. 
The  sense  is  correctly  given  in  the  English  Bible,  a  city  that  is 


208  PSALM    CXXII. 

compact  together.  This  seems  to  imply  that  Jerusalem  had  re- 
cently assumed  this  character,  and  may  therefore  help  to  de- 
termine the  period  in  the  reign  of  David,  when  the  psalm  was 
•written.  See  2  Sam.  v.  9.  The  abbreviated  relative  (rftSffiw) 
has  by  some  been  made  a  proof  of  later  date  ;  but  it  no  doubt 
belonged  from  the  beginning  to  the  dialect  of  common  life, 
though  not  commonly  employed  in  writing  till  a  later  date. 
It  occurs  in  the  song  of  Deborah,  Judg.  v.  7,  and  elsewhere  in 
the  Book  of  Judges  (vi.  17.  vii.  12.  viii.  26.) 

4.  Where  the  tribes  go  up,  the  tribes  of  Jah,  (as)  a  testimony 
to  Israel,  to  give  tkanJis  to  the  name  of  Jehovah.  There  is  obvious 
reference  to  the  requisition  in  Ex.  xxiii.  17.  xxxiv.  23.  Deut.  xvi. 
16,  which  is  called  a  testimony,  not  merely  as  the  law  in  general 
is  (Ps.  xciii.  5),  but  as  a  constant  memorial  of  God's  goodness  to 
his  people.  The  mention  of  the  tribes  seems  to  point  to  the 
period  of  the  undivided  monarchy. 

5.  For  there  sit  thrones  for  judgment,  thrones  for  the  house  of 
David.  This  means  simply  that  Jerusalem  was  a  civil  as  well  as 
a  religious  capital.  There,  literally  thither,  implying  that  the 
sino-ers  were  themselves  in  motion  towards  these  thrones.  Sit,  or 
as  we  should  say  in  English,  stand.     See  below,  Ps.  cxxv.  1. 

6.  Pray  for  the  peace  of  Jerusalem  ;  may  they  have  peace  that 
love  thee !  Peace,  in  both  clauses,  includes  all  prosperity.  There 
is  obvious  allusion  to  the  meaning  of  the  name  Jerusalem.  See 
above,  on  Ps.  Ixxvi.  3  (2.) 

7.  Peace  be  within  thy  rampart,  and  repose  within  thy  palaces. 
Peace  and  repose  from  all  distracting  causes,  of  whatever  nature. 
Rampart,  breast-work,  circumvallation.  Rampart  and  palaces 
are  put  for  the  outer  and  inner  masses  of  building.  Comparo  Ps. 
xlviii.  14. 


PSALM    CXXIII.  209 

8.  For  the  sake  of  my  brethren  and  my  friends,  let  me  speak, 
Peace  (be)  within  thee.  By  brethren  and  friends  we  are  to  under- 
stand the  whole  body  of  the  chosen  people.  For  their  sake  may 
include  the  sense  of  in  their  behalf.  The  last  clause  admits  of  a 
different  construction,  Let  me  speak  peace  to  thee,  literally  in  thee. 
See  above,  on  Ps.  Ixxxv.  9  (8.)  The  optative  meaning  of  the  verb  is 
determined  by  the  particle  hti\  the  use  of  which  here  seems  to  be 
imitated  in  Ps.  cxv.  2.  cxvi.  4. 

9.  For  the  sake  of  the  house  of  Jehovah  our  God,  I  will  seek  thy 
good.  The  house  of  G-od  is  here  the  sanctuary  and  all  the  inter- 
ests of  which  it  was  the  local  centre.  Jehovah  our  God,  our  pat- 
ron and  protector,  our  peculiar  covenant  God.  Seek  includes 
every  form  of  effort  to  promote  it ;  but  the  prominent  idea  is  that 
of  intercession. 


PSALM    CXXIII. 

1 .  A  Song  of  the  Asce7its.  Unto  thee  do  I  raise  my  eyes,  the 
(one)  sitting  in  the  heavens.  This  psalm  contains  an  expression  of 
solicitous  desire  for  divine  help,  v.  1,2,  a  direct  prayer  for  mercy, 
v.  3,  and  a  statement  of  the  circumstances  which  occasioned  it. 
With  the  first  clause  compare  Ps.  exxi.  1,  with  the  second,  Ps. 
ii.  4.  xi.  4.  ciii.  19.  cxiii.  3,  5. 

2.  Behold,  as  the  eyes  of  servants  (are  turned)  to  the  hand  of 
their  masters,  as  the  eyes  of  a  maid  to  the  hand  of  her  mistress,  so 
our  eyes  (are  turned)  to  Jehovah  our  God,  until  he  have  mercy  upon 
vs.  The  behold  as,  at  the  beginning,  is  equivalent  to  see  how  in 
English.     Some  suppose  the  act  of  looking  towards  the  hand  of  a 


210  PSALM    CXXIV, 

superior  to  denote  desire  of  protection ;  others  an  appeal  to  his 
bounty,  as  in  Ps.  civ.  27,  2S.  cxlv.  15,  16  ;  others  an  implied 
prayer  that  punishment  may  cease.  Compare  Gen.  xvi.  6,  8,  9. 
Perhaps  all  these  explanations  err  in  being  too  specific,  and  the 
sense  of  the  comparison  is  simply  that  they  look  with  deference 
and  trust  to  the  superior  power  which  controls  them. 

3.  Have  mercy  upon  us,  oh  Jehovah,  have  mercy  upon  us ;  for 
greatly  are  ice  sated  with  contempt.  This  petition  forms. the  centre 
of  the  psalm,  to  which  what  goes  before  is  introductory  and  what 
follows  supplementary.  The  contempt  is  that  of  heathen  neigh- 
bours, and  especially  that  of  the  Samaritans,  which  is  expressly 
mentioned  in  the  history.     See  Neh.  i.  3.  ii.  19. 

4.  Much  sated  in  itself  is  our  soul  with  the  scorning  of  the  secure, 
the  contempt  of  the  proud.  In  itself,  literally,  to  or  for  itself,  as 
in  Ps.  exxii.  3.  Secure  (sinners),  those  at  ease,  indifferent  to  the 
sufferings  of  others,  and  without  apprehension  of  their  own.  Com- 
pare Ps.  lxxiii.  J  2. 


PSALM     C  X  X  I Y  . 

1.  A  Song  of  the  Ascents.  By  David.  If  (it  had)  not  (been) 
Jehovah  who  was  for  us — oh  let  Israel  say.  This  psalm  consists 
of  two  parts,  an  acknowledgment  of  God  as  the  deliverer  of 
Israel,  vs.  1 — 5,  and  a  consequent  determination  to  trust  in  him 
exclusively  for  future  favours,  v.  6 — 9.  The  verse  before  us 
propounds  the  theme  of  the  whole  composition,  in  a  conditional 
and  imperfect,   but  for  that  very  reason   a  more  striking  form.. 


PSALM    CXXIV.  211 

It  is  tantamount  to  saying,  what  if  the  Lord  had  not  been  for 
us  ? — leaving  the  answer  to  the  imagination  of  the  reader.  For 
us,  in  our  favour,  on  our  side  ;  or  to  us,  belonging  to  us,  ours, 
which  really  includes  the  other.  See  above,  on  Ps.  lvi.  10  (9.) 
Oh  that  in  the  last  clause  represents  (ao)  the  particle  of  entreaty. 
The  common  version  (now)  conveys  the  very  different  idea,  at 
length,  after  all  that  we  have  suffered,  let  Israel  so  say.  The  mis- 
take is  rendered  more  natural  or  rather  unavoidable,  to  mere 
English  readers,  by  the  seeming  antithesis  between  the  now  of 
this  verse  and  the  then  of  vs.  3,  4,  5,  of  which  there  is  not  the 
slightest  trace  in  the  original. 

2.  If  (it  had)  not  (been)  Jehovah  who  was  for  us,  in  the  rising 
up  of  man  against  us — "What  was  left  unfinished  in  the  first  verse, 
as  a  mere  suggestion  of  the  Psalmist's  theme,  is  now  repeated,  for 
the  purpose  of  being  carried  out.  This  is  one  of  the  rhetorical 
resumptions,  which  some  modern  critics  hold  to  be  the  (irrib^fa) 
degrees,  from  which  these  fifteen  psalms  derived  their  common 
designation.     With  this  verse  compare  Ps.  lvi.  12  (11.) 

3.  Then  alive  would  they  have  swallowed  us,  in  the  kindling  of 
their  wrath  against  us.  "With  respect  to  the  then  at  the  begin- 
ning of  this  verse,  there  is  danger  of  an  error  just  the  opposite  of 
that  already  pointed  out  in  reference  to  the  now  of  v.  1.  As  the 
English  reader  would  be  almost  sure  to  take  that  for  a  particle  of 
time,  which  it  is  not,  he  would  be  equally  certain  to  mistake  this 
for  a  term  of  logic,  meaning  in  that  case,  upon  that  supposition, 
or  the  like  ;  whereas  it  really  means  at  that  time,  the  well  remem- 
bered time  of  our  extremity,  when  God  so  wonderfully  interposed 
for  our  deliverance.  The  Hebrew  particle  occurs  in  this  form 
only  here,  and  is  consequently  no  more  a  proof  of  recent  than  of 
early  date.  Another  word  liable  to  misconstruction  in  the  Eng- 
lish versions  of  this  clause  is  quick,  here  used  in  its  primary  sense 
of  living  or  alive,  from  which  may  be  easily  deduced  its  secondary 


212  PSALM    CXXIV. 

sense  of  swift,  implying  lively  motion.  The  historical  allusion,  in 
this  and  other  like  passages,  is  no  doubt  to  the  fate  of  Korah  and 
his  company.  Compare  Xum.  xvi.  32,  33,  where  the  same  verb 
and  adjective  occur  together.  See  above,  on  Ps.  lv.  16  (15.J 
The  plural  pronoun  their  refers  to  the  collective  man  in  the  pre- 
ceding verse. 

4.  Then  the  waters  would  have  overwhelmed  us  (and)  a  stream 
passed  over  our  soul.  The  common  version  [had  overwhelmed  us) 
is  entirely  correct,  and  more  poetical  in  form  than  that  here  given, 
but  at  the  same  time  ambiguous,  as  the  sentence,  taken  by  itself, 
would  seem  to  mean,  that  before  the  time  signified  by  then,  the 
waters  had  actually  overwhelmed  them,  which  was  not  the  case. 
The  figures  are  the  same  as  in  Ps.  xviii.  5,  17  (4,  16.)  cxliv.  7. 

5.  Then  had  passed  over  our  soul  the  ivaters,  the  proud  (ivaters.) 
The  waters  are  so  described,  partly  because  of  the  ideas  suggested 
by  their  swelling  (Ps.  Ixxxix.  10),  partly  because  they  represent 
dangers  arising  from  the  selfish  pride  of  human  enemies.  Some, 
without  necessity,  recur  to  the  primary  meaning  of  the  root,  and 
explain  the  adjective  to  mean  boiling,  effervescing. 

6.  Blessed  (be)  Jehovah,  who  did  not  give  us  (as)  prey  to  their 
teeth.  By  one  of  those  rhetorical  transitions  which  are  constantly 
occurring  in  the  figurative  diction  of  the  psalms,  the  enemies  and 
dangers,  which  had  just  been  represented  as  an  overwhelming  flood 
or  torrent,  are  suddenly  transformed  into  devouring  beasts.  See 
above,  on  Ps.  iii.  8  (7.)  Iviii.  7  (6.)  With  the  benediction  or  dox- 
ology,  blessed  (be)  Jehovah,  compare  Ps.  xxviii.  6.  xxxi.  22  (21.) 

7.  Our  soul  is  escaped,  like  a  bird,  from  the  snare  of  the  fowlers  ; 
ihe  snare  is  broken  and  ice  are  escaped.  We  have  here  a  second 
transition  and  a  third  comparison,  to  wit,  that  of  the  enemies  to 
fowlers,  and  of  their  devices  to  snares  or  traps  used  in  catching 


PSALM    CXXV.  213 

birds.  In  the  second  clause  there  is  an  obvious  climax.  Not  only 
is  the  bird  gone,  but  the  snare  is  broken.  This  is  peculiarly  ap- 
propriate to  the  restoration  of  the  Jews  from  Babylon,  which  was 
occasioned  by  the  fall  of  Babylon  itself.  With  the  figures  of  this 
verse  compare  Ps.  xviii.  5  (4.)  xci.  3.  The  English  phrase  is 
escaped ,  denoting  a  change  of  state,  and  not,  like  has  escaped,  a 
single  act,  is  well  suited  to  represent  the  Hebrew  verb,  which, 
though  active  in  meaning,  has  the  passive  form. 

8.  Our  kelp  is  in  the  name  of  Jehovah,  maker  of  heaven  and 
earth.  The  conclusion  drawn  from  the  experience  here  recorded 
is,  that  he  who  had  helped  them  must  help  them  still.  Our  help 
for  the  future  no  less  than  the  past.  In  the  name  of  Jehovah,  the 
manifested  attributes,  which  constitute  his  name,  in  the  peculiar 
dialect  of  Scripture,  and  especially  of  this  book.  See  above, 
on  Ps.  v.  12  (11)  xx.  2(1.)  With  this  verse  compare  also  Ps 
xxxiii.  22.  cxxi.  2. 


PSALM    C  X  X  V  . 

1.  A  Song  of  the  Ascents.  Those  trusting  in  Jehovah  (arc) 
like  Mount  Zion,  (which)  is  not  moved  {hut)  stands  forever.  This 
psalm  contains  an  expression  of  strong  confidence  in  the  divine 
protection,  vs.  1,  2,  especially  against  wicked  enemies,  v.  3,  with 
a  prayer  that  this  confidence  may  not  go  unrewarded,  v.  4,  and  a 
prophetic  anticipation  of  the  fate  of  the  ungodly,  v.  5.  The  con- 
dition of  the  chosen  people,  here  described  or  pre-supposed,  as 
suffering  from  the  spite  of  heathen  enemies,  not  in  captivity  or 


214  PSALM    CXXV. 

exile,  but  at  Lome  in  their  own  land,  and  internally  divided  into 
two  great  parties,  the  sincere  and  hypocritical,  agrees  exactly 
with  the  period  of  the  Restoration,  and  especially  that  part  of  it 
in  which  the  building  of  the  temple  was  suspended,  as  known  to 
us  from  history  and  prophecy.  The  psalm  before  /us  was  well 
suited  to  alarm  and  warn  the  false  Israel,  as  well  as  to  encourage 
and  support  the  true.  According  to  Hengstenberg,  it  was  in- 
tended, with  the  psalms  before  and  after  it,  to  form  a  trilogy, 
consisting  of  one  ancient  and  two  later  compositions.  Those 
trusting  in  Jehovah  is  a  characteristic  designation  of  the  true 
church,  the  spiritual  Israel,  the  chosen  people.  The  meaning  is 
not  merely  that  they  individually  exercise  this  faith,  but  that  col- 
lectively, or  as  a  body,  they  are  built  upon  it,  and  have  no  secu- 
rity except  in  the  divine  protection.  Mount  Zion,  not  as  a  figure 
for  the  church,  which  would  then  be  compared  with  itself,  but 
simply  as  a  mountain,  and  like  other  mountains  solid  and  endur- 
ing here  selected  as  a  sample  or  an  emblem  of  these  qualities, 
because  it  had  also  a  religious  pre-eminence,  as  the  earthly  seat 
and  centre  of  the  true  religion.  It  is  not  (and  shall  not  be) 
moved,  shaken  from  its  firm  position.  See  above  on  Ps. 
xlvi.  6  (5.)  Stands  forever ,  literally,  sits  to  eternity,  the  Hebrew 
idiom  using  one  of  these  postures  as  we  use  the  other,  or  rather 
using  both  as  we  use  only  one,  to  denote  the  opposite  of  vacilla- 
tion and  prostration.     See  above,  on  Ps.  exxii.  5. 

2.  Jerusalem  fhas)  hills  about  her,  and  (soj  Jehovah  (is)  about 
his  people,  from  noio  even  to  eternity.  The  site  of  Jerusalem, 
with  its  peculiar  features,  furnishes  the  psalmist  with  a  striking 
image  of  the  divine  protection.  As  in  v.  1,  the  permanent  secu- 
rity of  the  church  itself  is  likened  to  the  firmness  of  Mount  Zion 
on  its  base,  so  here  the  protecting  care,  which  causes  this  secu- 
rity, is  likened  to  the  heights  by  which  the  city  is  surrounded 
upon  all  sides.  The  verb  has,  supplied  in  the  translation 
of    the    first    clause,    is    really    a    violation    of    the    Hebrew 


PSALM    CXXV.  215 

idiom,  to  which  as  well  as  to  the  kindred  tongues  the  verb 
to  have  is  utterly  unknown.  In  our  own  idiom,  however, 
it  expresses  the  precise  idea,  and  enables  us  to  retain  the  Hebrew 
collocation,  which  assigns  Jerusalem  the  first  place  in  the  sentence. 
The  Hebrew  corresponding  to  about  is  a  compound  phrase,  con- 
sisting of  a  local  adverb  and  a  preposition,  around  as  to.  Jlis 
people,  meaning  those  who  trust  him  (v.  1),  to  the  exclusion  of  all 
hypocrites  and  unbelievers. 

3.  For  not  to  rest  is  the  rod  of  wickedness  over  the  lot  of  the 
righteous,  to  the  intent  that  the  righteous  may  not  put  forth  to 
iniquity  their  hands.  This  unusually  long  verse  clearly  shows  the 
actual  condition  of  the  chosen  people,  here  assumed  or  pre- 
supposed, as  well  known  to  the  writer  and  original  readers  of  the 
psalm.  The  present  ascendency  of  wicked  men  is  not  inconsist- 
ent with  the  truth  just  stated,  because  it  is  to  be  brought  to  an 
end,  lest  the  faith  and  patience  of  God's  people  should  fail,  and 
they  should  be  tempted  to  renounce  his  service  as  unprofitable, 
nay  as  ruinous.  Compare  Ps.  lxxiii.  13,  14.  To  rest,  not  mere- 
ly to  remain,  but  to  continue  undisturbed.  The  rod  or  staff  is 
here  a  symbol  of  authority,  and  might  be  rendered  sceptre,  if  the 
subject  of  discourse  were  kings.  See  above  on  Ps.  ii.  9.  xlv.  7  (6.) 
The  lot  of  the  righteous,  their  share  of  the  inheritance  of  the  cho- 
sen people,  at  first  distributed  by  lot.  To.  the  intent  indicates 
the  reason  why  this  undeserved  superiority  is  not  to  last.  The 
reason  is  founded  not  merely  on  the  ill  desert  of  the  wicked,  but 
on  the  interest  and  welfaro  of  the  righteous.  Put  forth,  or 
stretch  out,  literally  send  into.  See  the  same  construction, 
Gen.  xxxvii.  22.  Ex.  xxii.  7,  10  (S,  11.)  To  touch  iniquity  is 
here  to  meddle  with  it,  not,  as  some  suppose,  in  the  shape  of  re- 
venge merely,  but  in  all  its  degrees  and  forms,  by  which  tho 
righteous  can  be  tempted. 

4.  Do  good,  Oh  Jehovah,  to  the  good,  and  to  (those)  upright  in 


216  PSALM    CXXV. 

their  hearts .  These  are  additional  descriptions  of  the  truo  church 
or  spiritual  Israel,  to  whom  alone  the  promise  of  divine  favour  and 
protection  had  been  given.  Upright,  literally  straight,  straight- 
forward, as  opposed  to  all  moral  obliquity  whatever.  See  above, 
on  Ps.  vii.  11  (10.)  The  prayer  involves  a  prophetic  declaration, 
that  to  such  and  such  only,  God  will  do  good  or  act  kindly  in  the 
highest  sense.     See  above,  on  Ps.  lxxiii.  1. 

5.  And,  (as  to)  those  turning  aside  (in)  their  crooked  (ways), 
Jehovah  will  let  them  go  with  the  doers  of  iniquity.  Peace  (be) 
upon  Israel!  The  participle  in  the  first  clause  is  properly  a 
transitive  and  means  causing  to  turn  aside,  but  has  here  the  sense 
of  going  aside,  or  turning  in  the  intransitive  sense,  the  English 
verb  having  precisely  the  same  double  usage.  This  construction 
of  the  Hebrew  verb,  which  occurs  also  in  Isai.  xxx.  11.  Job. 
xxiii.  11,  may  be  resolved  into  the  usual  one,  by  supposing  an 
ellipsis  of  their  feet  or  steps.  The  adjective  translated  crooked  oc- 
curs only  here  and  in  Judg.  v.  6,  where  the  noun  (ivays  or  paths  ) 
is  expressed.  It  denotes  the  bye-ways  of  corrupt  inclination  and 
transgression,  by  which  men  deviate  from  the  straight  and  narrow 
highway  of  God's  commandments.  Compare  Deut.  ix.  16. 
Mai.  ii.  8,  9.  The  workers  of  iniquity  are  not  a  different  class 
from  these  wanderers,  but  that  to  which  they  belong,  and  the 
doom  of  which  they  would  gladly  escape  ;  but  the  Lord  will  let 
them  go  on  still  with  those  whom  they  resemble  in  character, 
and  as  they  have  been  like  them  by  the  way,  they  shall  be  like 
them  in  the  end.  Compare  Ps.  xxvi.  9.  xxviii.  3.  Having  thus 
excluded  hypocritical  pretenders  from  the  object  .of  the  bene- 
diction, he  concludes  by  wishing  or  invoking  peace  upon  (the  true 
or  spiritual)  Israel.     Compare  Isai.  lvii.  19,  21. 


PSALM    CXXVI.  217 


PSALM     CXXYI. 

1.  A  Song  of  the  Ascents.  In  Jehovah' *s  turning  (to)  the  turn- 
ing of  Zion,  ice  were  like  (men)  dreaming.  The  church  acknow- 
ledges the  good  work  of  deliverance  as  joyfully  begun,  vs.  1 — 3,  and 
prays  that  it  may  be  completed,  vs.  4 — 6.  For  the  meaning  and 
construction  of  the  first  verb  see  above,  on  Ps.  xiv.  7.  lxxxvi.  5  (4), 
and  compare  my  note  on  Jsai.  lii.  S.  Instead  of  the  usual 
combination  (tfiaip  i^iB)  return  to  the  captivity,  we  have  here  one 
resembling  it  in  form  (ftn^E)  STO)  but  meaning  to  return  to  the 
return  or  meet  those  returning,  as  it  were,  half-way.  Compare 
Deut.  xxx.  2,  3.  James  iv.  S.  The  Hebrew  noun  denotes  con- 
version, in  its  spiritual  sense,  and  the  verb  God's  gracious  conde- 
scension in  accepting  or  responding  to  it.  The  great  historical 
example  of  this  condescension,  which  the  Psalmist  had  immedi- 
ately in  view,  was  the  deliverance  from  Babylon ;  but  the  terms 
are  so  selected  as  to  be  appropriate  to  the  most  intimate  personal 
experience  of  the  same  kind.  Zion  is  here  put  for  the  church  or 
chosen  people,  of  which  it  was  the  local  seat  or  centre.  Like  the 
dreamers  or  those  dreaming,  i.  e.  out  of  our  ordinary  normal 
state,  and  in  an  ecstasy  or  trance,  arising  from  excess  of  joy. 
The  idea  of  incredulity  may  be  included,  but  must  not  be  suffered 
to  exclude  all  others. 

2.  Then  was  filled  with  laughter  our  mouth,  and  our  tongue 
with  singing  ;  then  said  they  among  the  nations,  Jehovah  hath  done 
great  things  to  these  (people.)  The  particle  (t»)  then  is  followed 
by  the  future  in  the  sense  of  the  preterite,  in  prose  as  well  as 

VOL.  III.    10. 


218  PSALM    CXXVI. 

poetry.  See  Ex.  xv.  1.  Deut.  iv.  41.  Josh.  10,  12.  There  is 
no  need  therefore  of  supposing  that  the  writer  simply  retained 
the  future  forms  of  the  passage  from  which  this  was  copied, 
namely,  Job  viii.  21.  Laughter  and  singing,  both  as  signs  of 
joy.  Done  great  things,  literally  magnified  to  do,  an  idiomatic 
phrase  borrowed  from  Joel  ii.  21.  To  these,  literally  with  these, 
i.  e.  in  his  associations  and  transactions  with  them. 

3.  Jehovah  has  done  great  things  to  us.  We  are  joyful.  This 
last  is  not  a  mere  appendage  to  the  first  clause,  we  are  glad  that 
he  has  done  great  things  for  us,  but  an  independent  proposition, 
containing  the  proof  of  that  by  which  it  is  preceded.  He  has 
indeed  done  much  for  us,  for  whereas  we  were  lately  wretched, 
we  are  now  rejoicing,  or  more  closely  rendered,  have  become  joy- 
ful. 

4.  Turn,  oh  Jehovah,  to  our  captivity,  like  the  streams  in  the 
south.  The  prayer  is  that  God  will  return  to  or  revisit  his  peo- 
ple in  their  bondage  or  distress,  and  by  necessary  implication  set 
them  free  from  it.  See  above  on  v.  1,  where  we  have  a  studied 
variation  of  this  favourite  expression.  According  to  the  usual 
interpretation  (bring  back  our  captivity),  this  verse  is  either  incon- 
sistent with  the  first,  or  a  proof  that  the  restoration  is  not  men- 
tioned there  as  past  already.  Like  the  streams  in  the  south,  as  the 
temporary  torrents  in  the  dry  southern  district  of  Palestine  re- 
appear in  the  rainy  season,  after  having  ceased  to  flow  in  the  pre- 
ceding; drought. 

5  Those  solving  with  weeping  with  singing  shall  reap.  Those 
sowing,  literally  the  solving,  i.  e.  the  (same  persons  or  the  very 
persons)  sowing.  With  weeping,  or  in  tears  ;  the  Hebrew  noun 
is  a  singular  collective.  See  above,  onPs.  vi.  7  (6.)  xxxix.  13  (12.) 
lvi.  9  (8.)  Singing,  as  a  vocal  expression  of  joy.  See  above, 
on  v-  2.     The  figures  are  natural  and   common  ones  for  means 


PSALM    CXXV  I.  219 

and  end,  or  for  the  beginning  and  the  issue  of  any  undertaking 
They  may  have  been  suggested  here  by  the  mention  of  the  parch- 
ed and  thirsty  south,  where  the  fears  of  the  husbandman  are 
often  disappointed  "by  abundant  rains  and  the  sudden  reappear- 
ance of  the  vanished  streams. 

6.  He  may  go  forth,  he  may  go  forth,  and  weep,  bearing  (his) 
load  of  seed.  He  shall  come,  he  shall  come  with  singing,  bearing 
sheaves.  The  emphatic  combination  of  the  finite  tense  with  the 
infinitive  is  altogether  foreign  from  our  idiom,  and  very  imper- 
fectly represented,  in  the  ancient  and  some  modern  versions,  by 
the  active  participle  (venientes  venient,  coming  they  shall  come), 
which  conveys  neither  the  peculiar  form  nor  the  precise  sense  of 
the  Hebrew  phrase.  The  best  approximation  to  the  force  of 
the  original  is  Luther's  repetition  of  the  finite  tense,  he  shall 
come,  he  shall  come,  because  in  all  such  cases  the  infinitive  is 
really  defined  or  determined  by  the  term  which  follows,  and  in 
sense,  though  not  in  form,  assimilated  to  it.  Load  of  seed,  liter- 
ally drawing  or  draught  of  seed,  an  obscure  phrase  probably 
denoting  that  from  which  the  sower  draws  forth  seed  to  sow,  or 
perhaps  the  seed  itself  thus  drawn  forth.  The  only  analogous 
expression  is  in  Am.  ix.  13,  where  the  sower  is  called  (S^jn  ttjpto) 
a  drawer  {forth)  of  seed.  The  common  version  (precious  seed) 
has  no  foundation  either  in  etymology  or  usage.  The  contrast  so 
beautifully  painted  in  this  verse  was  realized  in  the  experience  of 
Israel,  when  "  the  priests  and  the  levites,  and  the  rest  of  the  chil- 
dren of  the  captivity,  kept  the  dedication  of  the  house  of  God 
with  joy"  (Ezra  vi.  16),  "  and  kept  the  feast  of  unleavened 
bread  seven  days  with  joy,  because  the  Lord  had  made  them  joy- 
ful, and  turned  the  heart  of  the  king  of  Assyria  unto  them,  to 
strengthen  their  hands  in  the  work  of  the  house  of  God,  the  God 
of  Israel"  (Ezra  vi.  22.)     See  also  Nehemiah  xii.  43. 


220  PSALM    CXXVIT 


PSALM    CXXVII. 

1.  A  Song  of  the  Ascents.  By  Solomon.  If  Jehovah  will  not 
build  a  house,  in  vain  toil  its  builders  in  it,  If  Jehovah  will  not 
keep  a  city,  in  vain  watches  (its)  keeper.  This  is  the  central  psalm 
of  the  series,  having  seven  before  and  seven  after  it.  This 
position  it  may  owe  to  its  being  the  only  psalm  of  Solomon, 
whereas  four  are  by  David,  and  the  remaining  ten  probably  by 
one  and  the  same  author.  See  above,  on  Ps.  cxx.  1.  The  ad- 
mission of  this  psalm  among  the  Songs  of  Pilgrimage  was  proba- 
bly occasioned  by  its  opening  words,  which,  though  admitting  of 
a  general  application,  were  peculiarly  appropriate  to  the  building 
both  of  the  first  and  second  temple.  It  was  perfectly  natural, 
apart  from  all  particular  divine  direction,  that  the  rebuilders  of 
the  temple  should  rejoice  to  appropriate  the  words  of  Solomon, 
their  great  exemplar.  The  correctness  of  the  title,  which 
ascribes  the  psalm  to  him,  is  not  only  free  from  any  plausible  ob- 
jection, but  abundantly  confirmed  by  its  internal  character,  its 
allusions  to  a  state  of  high  prosperity,  and  its  resemblance  to  the 
Book  of  Proverbs,  where  the  sentiment  here  uttered  is  frequently 
reiterated.  See  for  example  Prov.  x.  22.  The  general  princi- 
ple, that  human  care  and  toil  are  unavailing  without  God's  bless- 
ing, is  applied  successively  to  several  of  the  most  familiar  interests 
of  real  life.  Beyond  this  the  psalm  admits  of  no  subdivision. 
The  first  specification  has  respect  to  human  dwellings,  both  on  a 
small  and  on  a  large  scale.  The  futures,  will  not  build,  will  not 
keep,  may  also  be  explained  as  presents,  builds  not,  keeps  not. 
The  phrase  (is)  in  it  or  on  it  is  to  be  connected  with  the  verb  and 


PSALM    CXXVII  221 

not  with  builders.  Watches,  wakes,  remains  awake,  but  always 
with  a  view  to  the  exercise  of  vigilance.  See  above  on  Ps. 
cii.  8,  and  compare  Prov.  viii.  34.  The  last  word  in  Hebrew  is 
properly  the  participle  of  the  verb  translated  keep. 

2.  It  is  in  vain  for  you,  rising  up  early,  sitting  down  late,  eat- 
ing the  bread  of  cares  (or  troubles.)  So  he  giveth  his  beloved  sleep. 
The  first  phrase  means,  you  labour  in  vain.-  Rising  up,  not 
merely  from  sleep,  but  to  labour,  addressing  yourselves  to  work. 
Sitting  down,  to  rest  when  the  work  is  done.  The  contrast  is 
sufficiently  maintained  by  the  common  version,  sitting  up  late; 
but  it  is  objected  that  the  Hebrews  did  not  work  in  a  sitting  pos- 
ture. Both  these  phrases  are  peculiar  in  their  form — making 
early  (or  hastening)  to  rise — making  late  (or  delaying)  to  sit. 
Bread  of  cares  (or  troubles)  is  bread  earned  by  hard  toil  and  con- 
sumed amidst  it.  There  is  obvious  allusion  to  Gen.  iii.  17,  19. 
The  last  clause  is  exceedingly  obscure.  Some  understand  it  to 
mean  that  while  others  labour,  God's  beloved  sleeps.  But  this 
is  contradicted  by  notorious  facts  and  inconsistent  with  the  doc- 
trine of  the  Bible,  and  especially  the  Book  of  Proverbs,  with  re- 
spect to  idleness  and  diligence:  See  Prov.  vi.  9,  10.  xxxi.  27. 
Another  possible  interpretation  is  that  God  gives  his  beloved  re- 
freshing sleep  after  their  labour,  but  this  cannot  be  said  of  such 
exclusively.  The  latest  writers  understand  the  clause  to  mean, 
that  what  others  hope  to  gain  exclusively  by  labour,  but  in  vain, 
the  Lord  bestows  upon  his  people  while  they  sleep,  they  know 
not  how.  According  to  this  view  of  the  passage,  it  must  be  trans- 
lated, so,  i.  e.  such,  namely,  what  they  thus  seek,  he  gives  to  his 
beloved  one  (in)  sleep.  This,  which  is  not  a  very  obvious  con- 
struction, derives  some  additional  colour  from  the  seeming  allusion 
to  Solomon's  name  Jedidiah  (2  Sam.  xii.  25),  the  Beloved  of  the 
Lord,  and  to  the  promise  of  prosperity  communicated  to  him  in  a 
dream  (1  Kings  iii.  5,  15.) 


222  PSALM    CXXVII. 

3.  Lo,  a  heritage  fr om  Jehovah  (are)  children  ;  a  reward  (is) 
the  fruit  of  the  womb.  What  is  true  of  dwellings  and  the  means 
of  subsistence  is  no  less  true  of  those  for  whom  these  advantages 
are  commonly  provided.  An  inheritance  or  heritage,  i.  e.  a  val- 
uable possession  derived  from  a  father.  Children,  literally  sons, 
a  term  very  often  used  indefinitely.  A  reward  or  hire,  the  ex- 
pression used  by  Leah,  in  naming  her  son  Issachar,  Gen.  xxx.  18. 
In  the  same  chapter  (G-en.  xxx.  2)  children  are  called  the  fruit 
of  the  womb,  and  represented  as  the  gift  of  God.  See  also 
Deut.  vii   13. 

4.  As  arrows  in  the  hand  of  a  warrior,  so  are  the  sous  of  youth. 
The  first  clause  describes  them  as  defenders  of  their  parents.  A 
warrior,  literally,  a  strong  or  (mighty)  one.  Sons  of  youth,  i.  e. 
born  while  their  parents  are  still  young.  See  G-en.  xxxvii.  3. 
Isai.  liv.  6.  The  allusion  is  not  only  to  their  vigour  (Gen.  xlix. 
3),  but  to  the  value  of  their  aid  to  the  parent  in  declining  age. 

5.  Happy  the  man  who  has  filled  his  quiver  with  them — they  shall 
not  be  put  to  shame — they  shall  speak  with  adversaries  in  the  gate. 
The  first  clause  carries  out  the  figure  of  arrows  in  the  verse  pre- 
ceding. The  mention  of  the  gate,  in  the  last  clause,  as  the  place 
both  of  commercial  and  judicial  business,  seems  to  mark  a  transi- 
tion from  martial  to  forensic  conflict,  and  to  show  that  the  ene- 
mies or  adversaries  here  meant  are  adverse  parties  in  litigation. 
See  above,  on  Ps.  lxix.  13  (12.)  For  a  striking  contrast  to  this 
picture,  see  Job  v.  4.  This  last  example,  although  perfectly  in 
keeping  with  the  views  of  the  ancient  Israelites  in  general,  seems 
peculiarly  natural  and  life-like  in  a  psalm  of  Solomon 


PSALM    CXXVIII.  223 


PSALM    CXXVIII. 

1.  A  Song  of  Ascents.  Happy  is  every  fearer  of  Jehovah ,  tht 
{one)  walking  in  his  ways.  This  psalm  seems  intended  to  assure 
the  tempted  and  discouraged  people  of  Judah,  under  the  most 
adverse  circumstances,  that  devotion  to  his  service  cannot  lose  its 
reward.  As  if  he  had  said,  however  things  may  now  seem  to 
an  eye  of  sense,  it  is  still  a  certain  truth,  that  the  truly  happy 
man  is  he  who  fears  Jehovah,  not  in  mere  profession,  but  who 
testifies  his  fear  of  him  by  walking  in  his  ways  or  doing  his  com- 
mandments. 

2.  The  labour  of  thy  hands  when  thou  shalt  eat,  happy  thou  and 
well  with  thee.  The  promise  implied  is  the  opposite  of  the  threaten- 
ing in  Deut.  xxviii.  33.  Lev.  xxvi.  16.  What  the  enemies  of 
Israel  are  there  described  as  doing,  it  is  here  said  that  Israel  shall 
do  himself.  Well  with  thee,  literally,  good  for  thee.  The  con- 
junction h^)  in  the  first  clause  is  not  to  be  construed  as  in  Ps. 
cxviii.  10,  but  as  a  particle  of  time.  Happy  thou,  or  oh  thy 
happinesses,  is  an  expression  borrowed  from  Deut.  x^xiii.  29. 

3.  Thy  wife,  as  a  fruitful  vine  -J  the  sides  of  thy  house; thy 
sons,  as  olive-plants  around  thy  tahle.  The  word  translated  sides 
always  means  the  edge  or  border,  and,  according  to  some,  the 
innermost  part.  See  above,  on  Ps.  xlviii.  3  (2.)  Sons,  as  usual, 
represent  the  children  of  both  sexes.  The  olive-plants  are  em- 
blems of  luxuriance  and  fruitfulness.     See  above,  on  Ps.  Hi.  10 


224  PSALM    CXXVIII. 

(S),  and  compare  Jer.  xi.  16.     The  Hebrew  for  around  or  about 
is  the  same  as  in  Ps.  cxxv.  2. 

4.  See — -for  so  shall  be  blessed  the  man  fearing  Jehovah.  The 
lo  or  behold  at  the  beginning  is  equivalent  to  saying,  Look  upon 
this  picture,  for  it  represents  the  state  of  one  who  truly  fears  the 
Lord.  Although  such  a  connection  between  goodness  and  pros- 
perity was  far  more  uniform  and  constant  under  the  Old  Testa- 
ment than  now,  it  is  not  to  be  supposed  that  these  promises  were 
actually  verified  in  the  experience  of  every  godly  Israelite.  This 
has  led  some  of  the  most  eminent  interpreters  to  the  conclusion, 
that  the  promises  of  this  psalm  are  not  personal  at  all,  but  ad- 
dressed to  an  ideal  person  representing  the  whole  class  of  true 
believers,  the  true  Israel. 

5.  Jehovah  bless  thee  out  of  Zion,  and  look  thou  upon  the  ic  elf  are 
of  Jerusalem.  The  consecution  of  the  future  and  imperative  is 
the  same  as  in  Ps.  ex.  2.  The  latter  might  therefore  be  trans- 
lated as  a  promise,  the  Lord  shall  bless  thee,  but  the  optative  mean- 
ing seems  more  natural  in  this  connection.  In  either  case,  the 
imperative  conveys  substantially  the  same  idea.  See  above,  on 
Ps.  xxxvii.  3,  4,  27.  From  Zion,  as  his  earthly  residence,  the 
seat  of  the  theocracy.  See  above,  on  Ps.  xx.  3  (2.)  Look  upon, 
with  joy  and  triumph.  See  above,  on  Ps.  xxii.  IS  (17.)  xxxvii. 
34.  liv.  9  (8.)  Welfare,  literally  goodness,  not  of  character  but 
of  condition,  good  fortune.  The  Hebrew  word  occurs  above,  Ps. 
cxix.  66. 

6.  And  see  thou  sons  to  thy  sons.  Peace  (be)  upon  Israel  !  The 
first  clause  is  a  virtual  promise  of  long  life — thou  shalt  see  thy  child- 
renh  children.  An  interesting  parallel  is  furnished  by  Zech.  viii. 
4,  the  whole  of  which  chapter  is  indeed  a  prophetic  commentary 
on  this  psalm.  For  the  meaning  of  the  last  clause,  see  above,  on 
Ps.  cxxv.  5. 


PSALM    CXXIX.  225 


PSALM    CXXIX. 

1.  A  Song  of  the  Ascents.  Many  (a  time)  have  they  distressed 
fne  from  my  youth — oh  let  Israel  say  !  On  the  recollection  of  de- 
liverances in  times  past,  vs.  1 — 4,  rests  the  hope  of  others  in  time 
to  come,  vs.  5 — S.  The  first  word  after  the  inscription  properly 
means  much  or  too  much.  See  above,  on  Ps.  cxx.  6.  cxxiii.  4. 
But  most  interpreters  agree  in  referring  it  to  time,  as  in  the  Eng- 
lish version,  many  a  time  or  often.  The  youth  of  Israel,  as  a  na- 
tion, was  the  period  of  his  residence  in  Egypt.  See  Hos.  ii.  17. 
Jer.  ii.  2.  xxii.  21.  Ezek.  xxiii.  3.  For  the  optative  meaning  of 
the  last  clause,  and  the  true  sense  of  the  Hebrew  particle  (**?), 
see  above,  on  Ps.  cxviii.  2.  cxxiv.  1.  Distressed,  persecuted  or 
oppressed  me.  Compare  the  use  of  the  participle  in  Ps.  vi.  8  (7.) 
vii.  5  (4.)  xxiii.  5. 

2.  Many  {a  time)  have  they  distressed  me  from  my  youth  ;  yet 
have  they  not  prevailed  against  me.  The  statement  in  the  first 
verse  is  repeated,  for  the  sake  of  being  joined  with  one  of  a  more 
cheering  character.  Yet,  literally,  also.  As  if  he  had  said :  it  is 
true  that  they  have  so  done,  but  it  is  also  true,  etc.  Prevailed 
against  me,  literally,  been  able  (as)  to  me,  i.  e.  able  to  accomplish 
their  designs  respecting  me.  See  Gen.  xxxii.  26  (25),  and  com- 
pare Ps.  xiii.  5  (4.) 

3.  Upon  my  back  ploughed  ploughers  ;  they  made  long  their  fur- 
rows.    The  expression,  on  my  back  seems  to  show  that  the  allusion 

10* 


226  PSALM    CXXIX. 

is  to  wounds  produced  by  stripes.  As  if  he  had  said,  'my  back 
was  furrowed  by  their  whips  or  scourges.  We  have  here  then  an 
example  of  the  image  of  an  image.  The  ploughing  is  a  figure  for 
scourging,  and  the  scourging  a  figure  for  the  manifold  sufferings 
inflicted  upon  Israel  by  his  cruel  enemies. 

4.  Jehovah  (is)  righteous  ;  he  cut  the.  cord  of  the  wicked.  He  is 
righteous,  and  therefore  faithful  to  his  promise,  and  to  his  cove- 
nant engagements  to  his  people.  The  cord  (not  cords)  is  that 
which  fastened  the  ox  to  the  plough.  This  continuation  of  the 
figure  in  v.  3  is  much  more  natural  than  the  assumption  of  a  new 
one,  that  of  confinement  by  the  tying  of  the  limbs,  as  in  Ps.  ii.  3. 
According  to  the  first  translation  above  given,  the  meaning  of  the 
clause  is,  that  Jehovah  put  an  end  to  their  inflictions  by  a  violent 
separation  from  their  victim. 

5.  Shamed  and  turned  lack  are  fand  shall  be)  all  haters  of 
Zion.  What  Jehovah  has  already  done  for  Zion,  as  recorded  in 
v.  4,  creates  and  justifies  the  confident  belief,  that  he  will  do  still 
more.  This  language  was  peculiarly  appropriate  to  Israel  at  the 
Restoration,  when  the  main  deliverance  had  already  been  accom- 
plished, but  others  were  still  needed  to  complete  the  happy 
revolution.  With  the  first  clause  compare  Ps.  vi.  11  (10.) 
xxxv.  4  (3.)  xl.  14  (13.) 

6.  They  shall  be  like  the  grass  of  the  house-tops,  which,  before 
one  pulls  (it) ,  withers.  The  flat  roofs  of  the  oriental  houses 
being  often  covered  with  earth,  grass  and  weeds  readily  spring  up, 
but  having  no  depth  of  root  soon  wither.  Compare  my  note  on 
Isai.  xxxvii.  27,  from  which  place  the  figure  is  here  borrowed. 
The  common  version  (afore  it  groweth  up)  is  founded  on  Je- 
rome's (statim  ut  viruerit.)  The  other  is  supported  by  the  Sep- 
tuagint  and  Vulgate  (ngb  tou  ix(j7ta<j6T]Pav?  priusquam   evcllatur), 


PSALM    CXXIX.  227 

and  by  the  usage  of  the  verb   (*]Bir*)  in  the  sense  of  drawing 
(a  sword),  drawing  off  (a  shoe)  etc. 

7.  (With)  which  the  reaper  fills  not  his  hand  and  his  bosom, 
(when)  binding  sheaves.  The  ephemeral  and  worthless  vegeta- 
tion of  the  house-top  is  contrasted  still  further  with  the  useful  pro- 
ducts of  the  earth,  in  order  to  contrast  still  more  strongly  the 
end  of  the  righteous  and  the  wicked.  The  last  Hebrew  word  is 
translated  above  strictly  as  a  participle  of  the  verb  (^lfas)  to  bind 
or  gather  sheaves,  and  may  agree  with  (l-TiJ?)  reaper  in  the  first 
clause.  Since  the  latter,  however,  is  itself  a  participle  used  as  a 
noun,  most  interpreters  put  the  same  construction  on  the  other 
word,  and  suppose  it  to  denote  a  different  person  from  the  reaper. 
With  which  the  reaper  fills  not  his  hand  nor  his  bosom  the  sheaf- 
binder.  The  word  translated  bosom  is  explained  by  lexicogra- 
phers to  mean  the  front  fold  of  the  oriental  robe,  in  which  things 
are  carried.  It  might  also  be  translated  lap.  Hengstenberg's 
version  is  his  arm.     Compare  my  note  on  Isai.  xlix.  22. 

8  JSTor  do  the  passers  by  say,  The  blessing  of  Jehovah  fcome) 
unto  you,  we  bless  you  in  the  name  of  Jehovah.  The  negative 
description  is  still  carried  out,  with  unusual  distinctness  and  par- 
ticularity. This  verse  affords  an  interesting  glimpse  of  ancient 
harvest  usages,  confirmed  by  the  historical  statement  in  Ruth  ii.  4, 
from  the  analogy  of  which  place  it  is  altogether  probable,  although 
denied  by  some,  that  there  is  here  allusion  to  the  alternate  or 
responsive  salutations  in  common  use  among  the  people.  We 
may  then  supply  in  thought  before  the  last  clause,  nor  receive 
the  customary  answer.  As  the  Hebrew  preposition  before  you 
does  not  mean  on  but  to  or  unto,  it  seems  better  to  supply  come 
than  be.     With  this  verse  compare  Ps.  cxviii.  26. 


228  PSALM    CXXX. 


PSALM     CXXX. 

1.  A  Song  of  Ascents.  Out  of  the  depths  do  L invcKe  thee,  oh 
Jehovah  !  This  is  the  penitential  psalm  of  the  series,  in  which 
the  guilt  of  the  chosen  people  is  distinctly  acknowledged,  as  the 
cause  of  its  calamities,  hut  not  as  an  occasion  of  despair.  After 
an  introductory  petition  to  be  heard,  vs.  1,  2,  comes  the  indirect 
confession  of  sin,  vs.  3,  4,  then  an  expression  of  strong  confidence, 
vs.  5,  6,  and  an  exhortation  to  Israel  to  indulge  the  same,  vs.  7,  8. 
The  distinction  made  in  this  last  stanza,  between  Israel  at  large 
and  the  penitent  who  utters  the  previous  confession,  would  seem 
to  show,  that  the  latter  is  to  be  conceived  of  as  an  individual, 
and  not  as  representing  the  whole  people.  But  the  best  inter- 
preters are  of  opinion,  that  the  distinction  is  entirely  formal,  and 
that  the  object  of  address  in  the  last  stanza  is  identical  with  the 
person  speaking  in  the  others.  See  above,  on  Ps.  lxix.  3,  15 
(2,  14),  and  compare  Isai.  li.  10,  in  all  which  places  the  word 
translated  depths  occurs,  and  in  the  same  sense,  as  a  figure  for 
extreme  dejection  and  distress.  The  figure  itself  is  also  used  in 
Ps.  xl.  3.(2.)  Ezek.  xxvii.  34. 

2.  Lord,  hearken  to  my  voice  ;  let  thine  ears  be  attentive  to  the 
voice  of  my  supplications.  The  first  word  in  Hebrew  is  (^'la) 
the  one  strictly  meaning  Lord,  and  showing  that  the  prayer  is 
offered  to  a  sovereign  God.  The  common  verb  (9tod)  to  hear  is 
here  construed  with  a  preposition  (s),  thus  resembling,  in  its  syn- 
tax, our  verbs  hearken,  listen.     The  adjective  attentive  is  peculiar 


PSALM    CXXX.  229 

to  the  later  Hebrew,  though  its  verbal  root  is  of  frequent  occur- 
rence in  the  psalms.      Supplications,  prayers  for  grace  or  mercy 
See  above,  on  Ps.  xxviii.  6.  xxxi.  23  (22.) 

3.  If  iniquities  thou,  mark,  oh  Jah — oh  Lord,  who  shall  stand  ? 
This  interrogation  clearly  implies  consciousness  of  guilt,  and  is 
therefore  an  indirect  confession  of  it.  To  mark  is  to  note,  take 
notice  of,  observe.  The  Hebrew  verb  is  used  in  precisely  the 
same  manner,  Job  x.  14.  xiv.  16.  To  stand  is  to  stand  one's 
ground,  maintain  one's  innocence,  and  perhaps  in  this  case,  to 
endure  one's  sentence.  See  above,  on  Ps.  i.  6,  and  compare 
Nah.  i.  6.  Mai.  iii.  2.  The  question  is  equivalent  to  a  strong 
negation,  or  an  affirmation  that  none  can  stand. 

4.  For  with  thee  (there  is)  forgiveness,  to  the  intent  that  thou 
may  est  be  feared.  The  for  has  reference  to  a  thought  suppressed 
but  easily  supplied.  Since  none  can  stand,  oh  Lord,  forgive,  for 
with  thee,  etc.  Or,  since  none  can  stand,  our  only  hope  is  in 
free  forgiveness,  for  with  thee  etc.  With  thee,  belonging  to 
thee,  exercised  by  thee.  The  word  rendered  forgiveness  is  pecu- 
liar to  the  later  Hebrew ;  its  plural  form  occurs  in  Neh.  ix.  17. 

The  forgiveness  that  we  need,  the  (only)  forgiveness  that  is  avail- 
able or  attainable.  To  the,  intent,  for  this  very  purpose,  not 
merely  so  that,  as  an  incidental  consequence.  Fear  or  godly 
reverence  is  here  represented  as  one  fruit  and  evidence  of  par- 
doned sin. 

5.  I  id  ait  for  Jehovah — my  soul  toaits — and  in  his  word  do  I 
hope.  The  last  verb  also  means  to  wait  for  his  word,  i.  e  the 
fulfilment  of  his  promise,  as  in  Ps.  cxix.  74,  81,  82,  114,  147. 
My  soul  waits,  I  wait  with  all  my  soul  or  heart.  My  powers  and 
affections  are  absorbed  in  this  earnest  expectation. 

6.  My  soul  (waits)  for  the  Lord  more  than  ( those)  watching 


230  PSALM    CXXX. 

for  the  morning — watching  for  the  morning.  There  is  some- 
thing beautiful  and  touching  in  this  simple  repetition,  though  it  is 
not  easy  to  account  for  its  effect,  which  is  sensibly  impaired  by 
the  attempt  made  in  the  English  version  to  relieve  the  baldness 
of  the  iteration,  I  say  more  than  they  that  watch  for  the  morning. 
The  comparison  suggested  is  between  the  impatience  of  nocturnal 
watchers  for  the  break  of  day  and  that  of  sufferers  for  relief,  or 
of  convicted  sinners  for  forgiveness. 

7.  Hope  thou,  Israel,  in  Jehovah  ;  for  with  Jehovah  (is)  mercy, 
and  abundantly  with  him  redemption.  The  third  person  used  in 
the  English  Bible  (let  Israel  hope  in  the  Lord)  is  an  inaccuracy 
the  more  remarkable  because  not  found  in  the  Prayer  Book  Ver- 
sion (Oh  Israel,  trust  in  the  Lord.)  In  Jehovah,  literally  to  him, 
i.  e.  look  to  him  with  confident  expectation,  as  in  Isai.  li.  5. 
The  construction  in  the  last  clause  is  idiomatic  and  not  suscepti- 
ble of  close  translation.  The  word  corresponding  to  abundantly 
is  the  infinitive  of  a  verb  meaning  to  increase  or  multiply,  but  is 
often  used  adverbially  in  the  sense  of  much,  greatly,  or  abun- 
dantly. See  above,  on  Ps.  li.  4  (2.)  Redemption,  deliverance, 
especially  from  bondage,  that  of  Babylon  in  Ps.  cxi.  9,  that  of 
sin  or  condemnation  in  the  case  before  us. 

8.  And  He  will  redeem  Israel  from  all  his  iniquities.  The  pro- 
noun is  emphatic  ;  only  trust  him  for  redemption,  and  he  will 
himself  redeem  thee.  As  the  first  clause  shows  by  whom  Israel 
is  to  be  redeemed,  to  wit,  by  God  alone,  so  the  second  shows 
from  what,  to  wit,  from  sin,  as  the  cause  of  his  sufferings.  This 
is  a  very  significant  variation  of  the  older  passage,  Ps.  xxv.  22, 
where  the  sufferings  alone  are  expressly  mentioned. 


PSALM    CXXXI.  231 


PSALM    CXXXI. 

1.  A  Song  of  Ascents.  By  David.  Oh  Jehovah,  not  haughty 
is  my  heart,  and  not  lofty  are  my  eyes,  and  I  meddle  not  with  great 
(things)  and  (with  things)  too  wonderful  for  me.  This  short 
psalm  is  perfectly  in  David's  manner^  as  well  as  his  spirit,  dis- 
playing in  a  high  degree  that  childlike  royalty,  in  which  he  is 
resembled  by  no  other  even  of  the  sacred  writers.  Haughty,  lite- 
rally high,  but  with  particular  reference  to  hauteur  or  loftiness  of 
spirit.  Lofty  eyes  are  mentioned  elsewhere  by  David  himself  as 
a  sign  of  pride.  See  Ps.  xviii.  28  (27.)  ci.  5.  The  elation  here 
described  is  elsewhere  represented  as  the  natural  fruit  of  undis- 
turbed prosperity.  See  Deut.  xxxii.  15.  2  Cbron.  xxvi.  16.  xxxii. 
25.  This  confirms  the  Davidic  origin  of  the  psalm,  and  shows  that 
it  was  only  adaptedjby  the  later  writer  to  his  own  purpose,  when  the 
original  conception  would  have  been  almost  impossible.  Meddle, 
literally,  walk  or  walk  about,  i.  e.  employ  or  (as  the  English  versions 
have  it)  exercise  myself.  Too  wonderful  for  me,  wonderfully 
done  (more)  than  I  (can  comprehend.)  The  great  and  wonderful 
things  meant  are  God's  secret  purposes  and  sovereign  means  for 
their  accomplishment,  in  which  man  is  not  called  to  co-operate 
but  to  acquiesce.  As  David  practised  this  forbearance  by  his 
patient  expectation  of  the  kingdom,  both  before  and  after  the 
death  of  Saul,  so  he  here  describes  it  as  a  characteristic  of  the 
chosen  people. 

2.  (God  knows)  if  I  have  not  soothed  and  quieted  my  soul,  as  a 
weaned  (child  leans)  upon  his  mother ;  as  a  weaned  (child  leans) 


232  PSALM    CXXXI. 

on  me  my  soul.  The  first  clause  contains  a  strong  asseveration,  in 
the  idiomatic  form  of  an  ancient  oath,  very  feebly  represented  by 
our  adverb  surely.  See  above,  on  Ps.  lxxxix.  36  (35.)  The  word 
translated  soothed  means  rather  smoothed,  levelled,  as  in  Isai. 
xxviii.  25.  Quieted,  stilled,  hushed,  reduced  to  silence.  The 
repeated  use  of  the  preposition  on  in  this  connection  is  so  marked 
and  striking,  that  it  seems  to  make  it  necessary  to  supply  a  verb 
with  which  it  may  be  construed.  This  is  certainly  better  than  to 
give  it  a  different  meaning  in  the  two  clauses,  or  in  both  one  which 
does  not  belong  to  it.  In  the  version  above  given,  the  comparison 
suggested  is  between  a  weaned  child,  quietly  reposing  on  its  moth- 
er's breast,  without  desiring  to  be  suckled  as  of  old,  and  the  soul  of 
the  Psalmist,  by  a  bold  conception  represented  as  his  child,  and 
acting  in  like  manner.  Hengstenberg  denies  that  there  is  any 
reference  to  the  mother's  milk,  or  that  weaned  has  any  other 
meaning  here  than  that  of  infant  or  young  child,  as  in  Isai.  xi.  8. 
xxviii.  9.  The  comparison  is  then  coincident  with  that  in  Matth. 
xviii.  3,  4.  But  the  use  of  the  word  weaned,  which  was  here  re- 
quired by  no  parallelism  as  in  Isaiah,  and  the  singular  aptness  of 
the  figure  suggested  by  the  word  when  strictly  understood,  have 
led  most  interpreters,  and  will  probably  lead  inost  readers,  to  pre- 
fer the  obvious  and  strict  interpretation. 

t 
3.  Hope  thou,  Israel,  in  Jehovah,  from  now  even  to  eternity. 

This  is  the  opposite  of  the  feeling  disavowed  in  the  preceding 

verses.     From  the  first  clause  that  of  Ps.  cxxx.  7  was  no  doubt 

borrowed  by  the  later  writer,  who  prefixed  that  psalm  to  the  one 

before  us.     With  the  last  clause  compare  Ps.  cxxi.  8. 


PSALM    CXXXII.  233 


PSALM    CXXXII. 

1.  A  Song  of  Ascents  Remember,  oh  Jehovah,  for  David,  all 
his  affliction.  This  psalm  contains  a  commemoration  of  David's 
zeal  for  the  house  of  God,  vs.  1 — 9,  and  a  prayer  that  it  may  be 
rewarded  by  the  fulfilment  of  the  promise  to  him  and  to  his  house, 
vs.  10 — 18.  The*  common  version  {remember  David  and  all  his 
afflictions)  omits  a  preposition  and  inserts  a  conjunction,  both 
without  necessity.  The  same  verb  and  preposition  (b  1ST)  are 
combined  elsewhere,  in  the  sense  of  remembering  something  in  a 

7  O  O 

person's  favour,  to  his  advantage,  for  his  benefit.  See  above,  on 
Ps.  xcviii.  3.  cvi.  45.  cxix.  49.  So  here  :  remember,  in  behalf 
of  David,  how  he  was  distressed.  The  common  version  of  this 
last  phrase  {all  his  afflictions)  supposes  the  Hebrew  word  (tviaS) 
to  be  a  plural  noun,  whereas  it  is  the  infinitive  of  the  passive  verb 
(ra!p)  to  be  afflicted  or  distressed  (Ps.  cxix.  71),  and  is  therefore 
more  correctly  rendered  in  the  Prayer  Book  {all  his  trouble.) 
The  precise  sense  is,  his  being  afflicted.  The  distress  referred  to 
is  the  great  anxiety  which  David  felt,  first  to  reunite  the  ark  and 
tabernacle,  and  then  to  build  a  more  permanent  sanctuary.  This 
zeal  for  the  house  of  God  is  one  of  the  most  characteristic  features 
in  the  history  of  David,  and  for  this  he  was  rewarded,  not  only 
with  a  promise  that  his  son  should  execute  his  favourite  design, 
but  also  with  a  promise  that  God  would  build  a  house  for  him,  by 
granting  a  perpetual  succession  in  his  family  upon  the  throne  of 
Judah.  This  promise  seemed  to  be  forgotten  at  the  time  of  the 
Captivity,  and  even  after  the  first  Restoration,  when  the  house  of 
David  was  reduced  so  low,  that  its  hereditary  representative, 


234  PSALM   CXXXII. 

Zerubbabel,  never  even  bore  the  royal  title.  The  form  of  the 
petition  in  this  verse  is  copied  from  that  of  Solomon,  at  the  dedi- 
cation of  the  temple,  as  recorded  in  2  Chron.  vi.  42. 

2.  Who  swore  to  Jehovah,  vowed  to  the  Mighty  One  of  Jacob. 
This  last  expression  is  borrowed,  both  here  and  in  Isai.  i.  24,  from 
Jacob  himself.     See  Gen.  xlix.  24. 

3.  If  I  go  into  the  tent  (which  is)  my  house,  if  I  go  up  on  the 
bed  (which  is)  my  couch.  The  elliptical  form  of  swearing  here 
used  is  equivalent  to  saying,  i"  will  not  go.  See  above, 
on  Ps.  cxxxi.  2.  The  tent  my  house,  the  couch  my  bed,  are 
mere  poetical  expressions  for  the  house  where  I  dwell,  the  couch 
where  I  lie.  Instead  of  being  in  apposition,  however,  they  may 
be  in  regimen,  the  tent  of  my  house,  the  couch  of  my  bed,  i.  e.  the 
dwelling  place  of  my  house,  the  resting  place  of  my  bed. 

A.  If  I  give  sleep  to  my  eyes,  to  my  eyelids  slumber.  This  is  a 
part  of  the  sentence  begun  in  v.  3  and  completed  in  v.  5.  The 
promise  is,  of  course,  not  to  be  absolutely  understood,  but  as 
meaning,  that  he  would  not  sleep  at  ease,  or  abandon  himself  to 
undisturbed  repose,  till  the  condition  was  complied  with. 

5.  Until  I  find  a  place  for  Jehovah,  dwellings  for  the  Mighty 
One  of  Jacob.  The  implication  in  the  first  clause,  that  Jehovah 
was  without  a  place  on  earth,  may  remind  us  of  Christ's  memor- 
able saying,  Matt.  viii.  20.  Luke  ix.  58.  The  word  translated  dwel- 
lings is  peculiarly  expressive  /because,  although  strictly  a  generic 
term,  it  is  specially  applied  in  usage  to  the  sanctuary  with  its 
enclosures  and  appendages.     See  above,  on  Ps.  lxxxiv.  2  (1.) 

6.  Lo,  ice  heard  it  in  Ephrathah  ;  ice  found  it  in  the  fields  of 
the  wood.  These  are  most  probably  the  words  of  David  and  his 
contemporaries,  with  respect  to  the  recovery  of  the  ark.      We 


PSALM    CXXXII.  235 

heard  it,  or  heard  of  it,  i.  e.  of  the  ark,  implying  that  they  did 
not  see  it,  that  it  was  out  of  public  view.  In  Ephrathah  has 
been  variously  explained.  Some  suppose  it  to  mean  Ephraim,  as 
Ephrathi  means 'an  Ephraimite,  and  apply  the  words  to  Shiloh, 
where  the  ark  was  long  deposited.  But  Ephrathah  itself  is  never 
80  used  elsewhere,  and  the  ark,  while  at  Shiloh,  was  as  much  in 
public  view  as  at  Jerusalem.  Others,  because  Bethlehem  Eph- 
rathah and  Bethlehem  Judah  are  convertible  expressions  (1  Sam. 
xvii.  12.  Mic.  v.  1),  make  Ephrathah  another  name  for  Judah, 
which  it  never  is,  however,  when  it  stands  by  itself.  The  only 
explanation,  equally  agreeable  to  usage  and  the  context,  is  that 
which  makes  Ephrathah  the  ancient  name  of  Bethlehem  (Gen. 
xlviii.  7),  here  mentioned  as  the  place  where  David  spent  his 
youth,  and  where  he  used  to  hear  of  the  ark,  although  he  never 
saw  it  till  long  afterwards,  when  he  found  it  in  the  fields  of  the 
wood,  or  in  the  neighbourhood  of  Kirjath-jearim,  which  name 
means  Forest-town  or  City  of  the  Woods.  Compare  1  Sam.  vii.  1 
with  2  Sam.  vi.  3,  4. 

7.  Let  us  come  to  his  dwellings ;  let  us  low  down  to  his  foot- 
stool. Another  step  is  here  taken  in  reviewing  the  history  of  the 
sanctuary  and  of  David's  zeal  for  it.  These  are  such  words  as 
might  have  been  spoken  at  the  public  and  solemn  introduction  of 
the  ark  into  Jerusalem.  As  if  it  had  been  said  :  the  ark  of  God 
has  long  been  lost  or  out  of  sight,  but  now  that  a  dwelling  is  provi- 
ded for  it  on  Mount  Zion,  let  us  come  etc.  Without  any  material 
change  of  sense,  the  future  form  may  be  retained,  and  the  para- 
gogic  augment  understood  to  express  a  strong  determination. 
Now  that  the  ark  is  established  on  Mount  Zion,  we  will  come  etc. 
With  respect  to  the  representation  of  the  ark  as  the  footstool  of 
Jehovah,  and  the  act  of  bowing  down  to  it,  see  above,  on  Ps 
xcix.  5. 

8.  Arisey  Jehovah,  to  thy  resting-place,  thou  and,  the  ark  of  thy 


236  PSALM    CXXXII. 

strength.  Here  again  the  form  of  expression  is  borrowed  from  the 
words  of  Solomon  at  the  dedication  of  the  temple,  as  recorded  in 
2  Chr.  vi.  41.  This  shows  that  the  Psalmist  regarded  Solomon 
as  merely  carrying  out  his  father's  plan,  or  acting  as  the  executor 
of  his  will,  which  is  in  fact  the  mutual  relation  of  these  personages 
as  they  appear  in  sacred  history.  A  more  remote  allusion 
may  he  traced  to  Num.  x.  35.  See  above,  on  Ps.  lxviii.  2(1.) 
The  word  translated  resting-place  has  here  its  proper  meaning  as 
a  local  noun.  The  last  clause  shows  the  true  import  of  the  ark 
in  the  Mosaic  system,  as  a  pledge  and  token  of  Jehovah's  pres- 
ence, so  that  its  solemn  entrance  into  Zion  was  the  entrance  of 
the  Lord  himself,  and  to  bow  down  to  it  was  to  worship  him.  The 
ark  of  thy  strength  is  by  some,  in  accordance  with  a  common 
Hebrew  idiom,  resolved  into  thy  ark  of  strength,  and  that  into  thy 
strong  (or  mighty)  ark.  It  is  simpler,  however,  and  in  this  case 
yields  a  better  meaning,  to  retain  the  original  expression  in  its 
obvious  sense,  the  ark  which  assures  us  of  the  presence  and  exer- 
tion of  thy  power  for  our  protection. 

9.  Let  thy  priests  he  clothed  with  righteousness,  and  let  thy  saints 
shout  (or  sing.)  This  is  the  conclusion  of  the  sentence  quoted 
from  2  Chr.  vi.  41.  Instead  of  righteousness  we  there  read  salva- 
tion, which  has  led  some  to  explain  the  two  words  as  synonymous, 
while  others  understand  by  righteousness  the  practical  justification 
which  salvation  carries  with  it.  Another  possible  construction  is 
to  take  the  righteousness  as  that  of  God,  which  is  displayed  in 
the  salvation  of  his  people,  and  in  which  his  priests,  who  officially 
declared  it,  might  be  said  to  clothe  themselves.  See  the  same 
figure  in  Job  xxix.  14.  Saints,  gracious  ones,  or  true  believers. 
The  parallel  passage  has,  rejoice  in  good  or  goodness. 

10.  For  the  sake  of  David  thy  servant,  turn  not  away  the  face 
of  thine  Anointed.  The  most  obvious  construction  of  this  verse 
is  that  which  makes  it  intercede,  on  the  ground  of  the  divine  par- 


PSALM    CXXXII.  237 

tiality  to  David,  for  another  person,  supposed  by  some  to  be  one 
or  more  of  his  successors  in  the  kingly  office,  by  others  Israel  at 
large.     A    comparison,  however,  of    the   place   from  which  the 
words  are  borrowed  (2  Chron.  vi.  42)  and  of  v.  17  below,  makes 
it  highly    probable    that   both   clauses   relate  to  David  himself. 
This  may  be  rendered  clearer  and  more  natural  by  making  the 
first  clause  an  elliptical  petition,  entirely  distinct  from  the  second. 
For  the  sake  of  David  thy  servant  (grant  these  requests  which  are 
really  his)  ;  tu  rn  not  away  (his  face  which  is)  the  face  of  thine  Anoint- 
ed.    The  frequency  with  which  God  is  urged  to  hear  and  answer 
prayer /or  Davidh  sake  (1  Kings  xi.  12,  13.  xv.  4.  2  Kings  viii.  19, 
etc.)  is  not  to  be  explained  by  making  David  mean  the  promise 
to   David,  nor  from   the  personal  favour   of   which  he   was  the 
object,  but  from  his  historical  position,  as  the  great  theocratical 
model,  in   whom  it  pleased  God  that  the   old  economy  should 
reach  its  culminating  point,  and  who  is  always  held  up  as  the  type 
and  representative   of  the   Messiah,  so  that  all  the  intervening 
kings  are  mere  connecting  links,  and  their  reigns  mere  repetitions 
and  continuations  of  the  reign  of  David,  with  more  or  less  resem- 
blance as  they  happened  to  be  good  or  bad.     Hence  the  frequen- 
cy with  which  his  name  appears  in  the  later  Scriptures,  com- 
pared with  even  the  best  of  his  successors,  and  the  otherwise 
inexplicable  transfer  of  that  name  to  the  Messiah  himself.     It  is 
in  this  unique  character  and  office,  as  the  Servant  of  the   Lord, 
that  David  is  here  mentioned,  first  by  his  own  name,  and  then  as 
the  Anointed  King  of  Israel,  whose   face  Jehovah  is  entreated 
not  to  turn  away,  a  figure*  for  refusing  him   an  audience,  or   at 
least  denying  his  petition,  which  we  know  to  have  been  used  in 
David's  times.     See  the  Hebrew  of  1  Kings  ii.  16,  17,  20. 

11.  Sworn  hath  Jehovah  to  David  ^in)  truth^he  will  not  turn 
back  from  it :  Of  the  fruit  of  thy  body  I  ivill  place  on  the  throne 
for  thee.  See  above,  on  Ps.  lxxxix.  4,  36  (3,  35),  and  compare 
2  Sam.  vii.  28.      Turn  back,  recede  from  his  engagement,  or  fail 


238  PSALM    CXXXII. 

to  perform  it.  Of  the  fruit ,  from  among  thy  posterity  or  offspring. 
On  the  throne,  literally  to  or  for  it.  See  above,  on  Ps.  ix.  5  (4.) 
For  thee,  in  thy  place,  as  thy  representatives,  or  (belonging)  to 
thee,  i.  e.  thy  throne. 

12.  If  thy  sons  will  observe  my  covenant  and  my  testimonies 
which  I  teach  them,  (then)  likewise  their  sons  unto  perpetuity  shall 
sit  upon  the  throne  for  thee.  This  is  the  condition  of  the  promise, 
the  breach  of  which  accounts  for  the  apparent  violation  of  the 
promise  itself.  Such  a  suspension  of  the  promise  was  not  only 
just  in  itself,  but  foreseen  and  provided  for  (2  Sam.  vii.  14,  15), 
as  something  perfectly  consistent  with  the  perpetuity  of  the  en- 
gagement, i"  teach  you  refers  not  only  to  external  legislation,  but 
to  spiritual  guidance  and  illumination. 

13.  For  Jehovah  has  chosen  Zion,has  desired  (it)  for  a  dwell- 
ing for  him.  Besides  the  oath  and  promise  made  directly  to 
David,  the  petition  of  the  psalm  is  here  enforced  by  the  divine 
choice  of  Zion,  which  was  inseparably  connected  with  the  exalta- 
tion of  the  family  of  David.  See  the  same  thing  asserted  or  im- 
plied, Ps.  xliii.  2(1.)  lxv.  2  ( 1.)  exxv.  2.  As  in  vs.  11,  12,  the 
last  words  in  Hebrew  (ib)  may  be  also  rendered  to  him,  belong- 
ing to  him,  his  dwelling. 

14.  This  is  my  resting-place  to  perpetuity  ;  here  will  I  dioell, 
because  I  have,  desired  it.  These  are  the  words  of  God,  though 
not  expressly  so  described.  See  above,  on  Ps.  lxxxvii.  4.  lxxxix. 
4,  5  (3,  4.)  The  word  translated  dwell  means  originally  to  sit, 
and  especially  to  sit  enthroned,  so  that  this  idea  would  be  neces- 
sarily suggested  with  the  other  to  a  Hebrew  reader.  See  above, 
on  Ps.  xxix.  10.  lv.  20  (19.)   cii.  13  (12.)  exxiii.  1. 

15.  Her  provision  I  will  bless,  I  will  bless  ;  her  poor  I  icill 
satisfy  (with)  bread.     The  repetition  of  the  verb  may  express 


PSALM    CXXXII.  239 

either  certainty  or  fulness.  I  will  surely  bless,  or  I  will  bless 
abundantly.  See  above,  on  Ps.  exxvi.  6.  The  word  translated 
provision  is  a  cognate  form  to  that  in  Ps.  lxxviii.  25.  Satisfy, 
amply  or  abundantly  supply. 

16.  And  her  priests  I  will  clothe  with  salvation  ;  and  her  saints 
shall  shout,  shall  shout  (for  joy.)  This  is  the  promise  correspond- 
ing to  the  prayer  in  v.  9.  The  word  salvation,  for  which  right- 
eousness was  substituted  there,  is  here  restored  from  the  original 
passage,  2  Chron.  vi.  41.  The  last  verb  in  Hebrew  means  to 
express  joy  by  shouting  or  singing.  As  to  the  emphatic  repetition, 
see  above,  on  v.  15. 

17.  There  will  I  make  to  bud  a  horn  for  David  ;  I  have  trimmed 
a,  lamp  for  mine  Anointed.  These  are  common  figures  in  the 
Scripture  for  strength  and  prosperity.  See  above,  on  Ps.  xviii 
(10),  29  (28.)  lxxxix.  18  (17.)  xcii.  11,  and  compare  1  Sam.  ii.  1. 
2  Sam.  xxi.  17.  Ezek.  xxix.  21.  The  last  clause  contains  an 
allusion  to  the  Law,  which  cannot  be  preserved  in  any  version. 
The  word  translated  lamp  is  used  to  designate  the  several  burners 
of  the  golden  candlestick  (Ex.  xxv.  37.  xxxv.  14.  xxxvii.  23. 
xxxix.  37),  and  the  verb  here  joined  with  it  is  the  one  applied  to 
the  ordering  or  tending  of  the  sacred  lights  by  the  priests  (Ex. 
xxvii.  21.  Lev.  xxiv.  3.)  The  meaning  of  the  whole  verse  is, 
that  the  promises  of  old  made  to  David  and  to  Zion  should  be  yet 
fulfilled,  however    dark   and   inauspicious  present   appearances. 

18.  His  enemies  I  will  clothe  with  shame,  and  on  him  shall  bloom 
his  crown.  The  pronouns  refer  to  David,  as  the  Lord's  Anointed, 
mentioned  in  v.  17.  The  fierure  in  the  first  clause  is  the  converse 
or  counterpart  of  that  in  vs.  9,  1.6,  and  the  same  with  that  in 
Ps.  xxxv.  26.  cix.  29.  With  (he  last  clause  compare  Ps.  lxxxix. 
40  (39.)  The  verb  to  bloom  or  blossom  agrees  well  with  the  idea 
of  a  wreath  or   chaplet.  Compare  the  buaquvuvov  aieqarov  of 


240  PSALM    CXXXIII. 

1  Pet.  v.  4.  Some  prefer,  however,  to  retain  what  they  regard  as 
the  original  meaning  of  the  Hebrew  verb  :  on  him  shall  his  crown 
shine  (or  glitter.)     See  above,  on  Ps.  lxxii.  16. 


PSALM    CXXXIII. 

1.  A  Song  of  Ascents.  By  David.  Behold,  how  good  and 
how  pleasant  (is)  the  dwelling  of  brethren  also  together.  This 
psalm  is  an  effusion  of  holy  joy  occasioned  by  the  sight  of  the 
gathering  of  Israel  as  one  great  household  at  the  yearly  feasts.  It 
is  distinguished  from  the  later  compositions  of  this  series  by  the 
absence  of  complaint  or  lamentation,  while  its  freshness  and  viva- 
city and  antique  phraseology  confirm  the  title  which  ascribes  it  to 
David.  The  idiomatic  use  of  (&5)  also  in  the  last  clause  is  not 
easily  transferred  to  any  other  language.  The  meaning  may  be, 
that  although  the  children  of  Israel  were  brethren  even  when 
divided  and  dispersed,  it  was  only  in  these  great  convocations  that 
besides  being  thus  related  to  each  other,  they  also  actually  dwelt 
together.  There  might  likewise  be  allusion,  in  the  first  instance, 
to  the  previous  jealousies  and  alienations  in  the  family  of  Israel, 
which  seemed  to  be  exchanged  for  mutual  concord  and  affection, 
on  David's  accession  to  the  throne  of  the  whole  nation. 

2.  Like  the  oil,  the  good  (oil),  on  the  head,  running  down  upon 
the  beard,  the  beard  of  Aaron,  which  runs  down  to  the  edge  of  his 
robes.  The  joyous  character  of  this  great  family  meeting  suggests 
the  "oil  of  joy"  (Isai.  lxi.  3),  the  standing  symbol  of  festivity,  to 
which  a  more  specific  and  religious  character  is  then  imparted  by 
a  beautiful  transition  to  the  good  oil  (i.  e.  sweet  and  costly),  with 


PSALM  CXXXIII.  241 

which  Aaron  was  anointed  (Ex.  xxix.  7.  xxx.  22.  xl.  13),  as  a 
sio-n  of  consecration  and  of  spiritual  influences.  See  above,  on 
Ps.  ii.  2.  As  we  read  of  the  anointing  of  no  subsequent  High 
Priest,  except  prospectively  (Lev.  xxi.  10.  Num.  xxxv.  25),  the 
reference  here  may  be  confined  to  Aaron  himself.  This  is 
alleged  to  have  differed  from  the  unction  of  the  other  priests,  by 
adding  to  the  simple  application  of  the  oil  to  certain  parts  of  tho 
body,  a  copious  affusion  on  the  head,  extending  to  the  beard  and 
even  to  the  sacerdotal  vestments.  Some  interpreters  apply  the 
last  clause  to  the  beard  itself  as  reaching  down  to  the  mouth 
(n^)  or  opening  at  the  neck  of  the  official  tunic.  But  the  repeti- 
tion of  the  verb  (TV1),  and  the  strong  improbability  that  so  much 
stress  would  have  been  laid  upon  the  length  of  the  beard,  to  which 
nothing  is  compared  and  which  illustrates  nothing,  seem  decisive 
in  favour  of  the  other  explanation. 

3.  Like  the  dew  of  Harmon,  which  comes  down  upon  the  mountains 
of  Zion  ;  for  there  has  Jehovah  commanded  the  blessing,  even  life 
for  evermore.  The  comparison  with  oil  is  now  exchanged  for  one 
with  dew,  suggesting  the  idea  of  a  refreshing,  fertilizing  influence. 
As  the  general  comparison  with  oil  is  rendered  more  specific  by 
the  mention  of  the  kind  most  highly  valued,  because  made  under 
the  divine  direction  and  applied  to  a  most  sacred  use,  so  the  gene- 
ral term  dew  is  specified  in  like  manner  as  the  dew  of  Hermon,  the 
dew  falling  on  the  lofty  heights  of  Antilibanus.  See  above,  on 
Ps.  lxxxix.  13  (12.)  How  this  dew  could  be  said  to  fall  upon 
the  mountains  of  Zion,  is  a  question  which  has  much  divided  and 
perplexed  interpreters.  Some  have  assumed  a  peculiar  theory  or 
system  of  physics  on  the  writer's  part.  Others  suppose  dew  of 
Hermon  to  be  merely  descriptive  of  the  quality,  irrespective  of 
the  actual  place  of  the  deposit.  Simpler  and  more  natural  than 
either  of  these,  although  not  without  difficulties  of  its  own,  is  the 
interpretation  which  restricts  the  comparison  itself  to  the  first  few 
words,  and  includes  all  that  follows  in  the  application.     Like  tliz 

VOL.    III.  11 


242  PSALM    CXXXIV. 

dew  of  Hermon  (is  the  influence)  which  descends  upon  the  hills  of 
Zion,for  there,  etc.  the  last  clause  then  explaining  what  this  influ- 
ence was.  Whether  this  be  the  true  solution  of  the  question  as 
to  form  or  not,  it  is  no  doubt  the  essential  meaning  of  the  passage, 
upon  any  exegetical  hypothesis  whatever.  The  dew  of  Hermon 
was  mere  moisture,  but  the  dew  of  Zion  was  the  promise  of  eter 
nal  life,  there  made  and  verified.  Even  life  for  evermore,  literally, 
life  even  to  eternity 


PSALM    CXXXIV. 

1.  A  Song  of  Ascents.  Behold!  bless  Jehovah,  all  ye  servants 
of  Jehovah,  those  standing  in  the  house  of  Jehovah  by  night.  The 
whole  series  of  pilgrimage  songs  closes,  in  the  most  appropriate 
manner,  with  a  summons  to  bless  the  Lord,  addressed  by  the 
people  on  arriving  at  the  sanctuary  to  the  priests  there  in  attend- 
ance, vs.  1,  2,  and  indirectly  answered  by  a  priestly  blessing  on 
the  worshippers  themselves,  v.  3.  The  lo  or  behold  at  the  beginning 
is  equivalent  to  saying,  See,  we  are  here,  or  toe  are  come.  To 
bless  God,  as  in  all  other  cases,  is  to  praise  him  in  a  reverential 
and  adoring  manner.  The  servants  of  the  Lord  here  meant 
are  not  his  people  indiscriminately,  but  his  official  servants,  and 
most  probably  the  priests,  as  will  appear  from  v.  3  below.  The 
(ones)  standing,  the  appropriate  posture  of  attendants,  even  in  the 
courts  of  earthly  monarchs.  By  night,  literally,  in  the  nights,  which 
does  not  however  necessarily  mean  all  night  (1  Chron.  ix.  33), 
as  appears  from  Ps.  xcii.  3,  where  it  stands  opposed  to  in 
the  morning,  and  may  therefore  denote  simply  in  the  evening,  with 


PSALM    CXXXIV.  243 

specific  reference,  as  some  suppose,  to  the  evening  sacrifice,  with 
which  the  daily  service  of  the  priests  concluded.  We  may  then 
assume,  although  we  cannot  prove,  that  the  pilgrims  were  accus- 
tomed to  reach  the  sanctuary  at  that  hour,  singing  this  last  "  song 
of  ascents." 

2.  Raise  your  hands  to  the  holy  place,  and  bless  Jehovah  !  The 
gesture  mentioned  in  the  first  clause  symbolized  the  raising  of 
the  heart  to  God.  See  above,  on  Ps.  xxviii.  2.  lxiii.  5  (4.)  The 
word  for  holy  place  or  sanctuary  is  the  same  in  form  with 
that  so  frequently  translated  as  an  abstract,  holiness.  For  its 
local  meaning,  see  above,  on  Ps.  xx.  3  (2.)  It  here  denotes  the 
temple  or  its  site,  as  distinguished  from  the  courts  around  it.  As 
to  the  act  of  praying  to  or  towards  it,  see  above,  on  Ps.  v.  8  (7.) 
xcix.  5. 

3.  Jehovah  bless  thee  out  of  Zion,  Maker  of  heaven  and  earth. 
As  the  priests  were  called  upon  to  bless  God  in  behalf  of  the 
people,  so  here  they  bless  the  people  in  behalf  of  God.  Between 
the  verses  we  may  suppose  the  previous  request  to  be  complied 
with.  The  priests,  having  blessed  God,  turn  and  bless  the  people. 
The  obvious  allusion  to  the  sacerdotal  blessing,  Num.  vi.  23 — 27, 
favours  the  optative  construction  of  this  verse,  which  really  in- 
cludes a  prediction  (the  Lord  will  bless  thee.)  Out  of  Zion,  as 
in  Ps.  cxxviii.  5.  Maker  of  heaven  and  earth,  and  therefore  in- 
finitely able  to  fulfil  this  prayer.  See  above,  on  Ps.  cxv.  15. 
cxxi.  2.  cxxiv.  8. 


244  PSALM    CXXXV 


PSALM    CXXXV. 

The  people  of  Jehovah  are  exhorted  to  praise  hirn  as  their 
peculiar  God,  vs.  1 — 4,  as  the  God  of  nature,  vs.  5 — 7,  as  the  de- 
liverer of  Israel  from  Egypt  and  in  Canaan,  vs.  8 — 12,  as  their  hope 
also  for  the  future,  vs.  13 — 14,  rendered  more  glorious  by  contrast 
with  the  impotence  of  idols,  vs.  15 — 18,  after  which  the  psalm 
concludes  as  it  began  with  an  exhortation  to  praise  God,  vs. 
19 — 21.  According  to  Hengstenberg's  arrangement  and  distribu- 
tion, this  is  the  first  of  a  series  of  twelve  psalms  (135 — 146),  sung 
at  the  completion  of  the  second  temple,  and  consisting  of  eight 
Davidic  psalms  (138 — 145),  preceded  by  three  (135 — 137)  and 
followed  by  one  (146)  of  later  date.  In  this  way  he  accounts  for 
the  omission  of  these  ancient  psalms  in  the  former  part  of  the 
collection,  because  they  were  no  longer  looked  upon  as  independ- 
ent compositions,  but  as  inseparable  parts  of  the  series  or  systems 
into  which  they  had  been  introduced. 

1.  Hallelujah!  Praise  the  name  of  Jehovah.  Praise  (it),  ye 
servants  of  Jehovah  !  The  close  of  the  Psalm  shows  that  although 
the  priests  are  included  (v.  19)  among  the  servants  of  Jehovah, 
they  are  not  exclusively  intended,  as  in  Ps.  cxxxiv.  1.  Even 
there,  however,  the  priests  are  representatives  of  Israel  at  large. 

2.  Who  (are)  standing  in  the  house  of  Jehovah,  in  the  courts 
of  the  house  of  our  God.  The  participle  indicates  continued 
action.  The  mention  of  the  courts  confirms  what  has  been 
already  said,  as  to  the  objects  of  address  in  v.  1. 


PSALM    CXXXV.  245 

3.  Hallelujah  (praise  ye  Jah  !)  for  good  (is)  Jehovah.  Make 
music  to  his  name, for  it  is  lovely.-  The  last  words  may  also  be 
translated,  he  is  lovely,  i.  e.  an  object  worthy  of  supreme  attachment. 

4.  For  Jacob  did  Jah  choose  for  himself,  Israel  for  his  own 
possession.  They  are  particularly  bound  to  praise  him,  as  his 
chosen  and  peculiar  people.  The  last  word  in  Hebrew  means  a 
possession  of  peculiar  value,  set  apart  and  distinguished  from  all 
others.     See  Ex.  xix.  5.  Deut.  vii.  6.  xiv.  2.  xxvi.  18. 

5.  For  1  knoio  that  great  is  Jehovah,  and  our  Lord  (more)  than 
all  Gods.  However  ignorant  the  world  maybe  of  his  superiority, 
I,  the  representative  of  Israel  and  as  such  speaking  in  his  name, 
know  and  am  assured  of  the  truth  from  my  own  observation  and 
experience. 

6.  All  that  Jehovah  will  he  does  in  the  heavens'  and  in  the  earth, 
in  the  seas  and  all  depths.  Compare  Ps.  cxv.  3.  Ecc.  viii.  3. 
Jon.  i.  14.  Isa.  xlvi.  10,  11.  It  is  not  merely  as  their  own  peculiai 
God  that  they  are  bound  to  praise  him,  but  as  the  universal 
sovereign.  Heaven,  earth,  and  sea,  are  put  for  the  whole  frains 
of  nature,  as  in  Ex.  xx.  4. 

7.  Causing  vapours  to  ascend  from  the  end  of  the  earth — light- 
nings for  the  rain  he  makes — bringing  out  the  wind  from  his  irea^ 
sures.  As  certain  portions  of  the  world  are  specified  in  v.  6  to  define 
the  extent  of  his  dominion,  so  here  certain  natural  phenomena  are 
mentioned  as  the  product  of  his  power.  Compare  Jer.  x.  13. 
li.  16.  From  the  end  of  the  earth,  i.  e.  from  all  parts  of  it,  not  ex- 
cepting the  most,  remote.  See  above,  on  Ps.  Ixi.  3  (2).  The 
second  clause  is  by  some  explained  to  mean,  turning  lightnings 
into  rain,  i.  e.  causing  the  thunder-cloud  to  dissolve  in  rain. 
But  this  is  not  so  natural  as  the  common  version,  he  maketh  light- 
nings for  the  rain,  i.  e.  to   accompany  it,  or  according  to  the 


246  PSALM    CXXXV. 

paraphrase  in  the  Prayer  Book,  sendeth  forth  lightnings  with  the 
rain.     With  the  last  clause  compare  Job  xxxviii.  22.     . 

8.  IVho  smote  the  first-born  of  Egypt,  from  man  even  to 
least.  From  the  proofs  of  God's  supremacy  in  nature,  he  now 
proceeds  to  those  in  history,  and  especially  the  history  of  his 
dealings  with  his  people  and  their  enemies.  This  is  precisely 
the  relation  between  Ps.  civ  and  cv.  The  first  example  chosen 
here  is  the  last  and  greatest  of  the  plagues  of  Egypt.  From 
man  to  beast,  including  both  ;  in  other  words,  both  man  and  beast. 

9.  Sent  signs  and  wonders  into  the  midst  of  thee,  oh  Egypt,  upon 
Pharaoh  and  on  all  his  servants.  Signs  and  wonders,  i.  e.  mira- 
cles, to  wit,  those  which  preceded  and  accompanied  the  exodus. 
See  above,  on  Ps.  lxxviii.  43.  In  the  midst  of  thee,  oh  Egypt,  an 
expression  similar  to  that  in  Ps.  cxvi.  19,  in  the  midst  of  thee,  oh 
Jerusalem!  Upon  Pharaoh,  literally,  in  Pharaoh  and  in  all  his 
servants. 

10.  Who  smote  many  nations  and  slew  mighty  kings.  To  the 
miracles  of  Egypt  and  the  Exode  are  now  added  those  of  Canaan 
and  the  Conquest. 

11.  Sihon  Icing  of  the  Amorites,  and  Og  king  of  Bashan,  and 
all  the  kingdoms  of  Canaan.  Each  of  these  three  particulars  is 
preceded  in  Hebrew  by  the  preposition  (r)  to  or  for ;  and  that 
this  is  not  an  inadvertence  or  an  accident,  appears  from  its  repeti- 
tion in  the  next  psalm  (exxxvi.  19,  20. )•  Though  not  in  accord- 
ance with  the  usage  of  the  verb  (3^in)  which  is  construed  else- 
where with  the  verb  directly,  the  particle  must  be  regarded  here 
as  an  objective  sign,  as  in  Ps.  exxix.  3,  unless  we  suppose  the 
sense  to  be,  that  what  had  just  been  said  in  general  is  true  in  par- 
ticular as  to  Sihon,  as  to  Og,  and  as  to  the  kingdoms  (here  put  for 
the  kings)  of  Canaan. 


PSALM    CXXXV.  24? 

12.  And  gave  tiieir  land  (as)  a  heritage,  a  heritage  to  Israel  his 
people.  The  land  of  Canaan  was  an  inheritance  to  Israel,  not  as 
the  hens  of  the  Canaanites,  but  because  it  was  to  be  transmitted 
from  father  to  son,  by  hereditary  right  and  succession.  See 
above,  on  Ps.  cv.  44.  cxi.  6. 

13.  Jehovah,  thy  name  (is)  to  eternity.  Jehovah,  thy  memory  is 
to  generation  and  generation.  Name  and  memory  are  here  equiv- 
alent expressions,  meaning  that  by  which  G-od  is  remembered  or 
commemorated,  namely,  his  perfections  as  exhibited  in  act.  The 
perpetuity  of  this  implies  continued  or  repeated  acts  of  goodness. 

14.  For  Jehovah  will  judge  his  people,  and  for  the  sake  of  his 
servants  will  repent.  He  will  fulfil  the  promise  in  Deut.  xxxii.  36. 
He  will  judge  (i.  e.  do  justice  to)  his  people.  See  above,  on  Ps. 
lxxii.  2.  For  the  sense  in  which  repentance  is  ascribed  to  God, 
see  above,  on  Ps.  xc.  13. 

15.  The  idols  of  the  nations  (are)  silver  and  gold,  works  of  the 
hands  of  man.  The  divine  perfection  of  the  Lord  is  now  exhib- 
ited in  contrast  with  the  impotence  and  nullity  of  idols.  The 
terms  of  the  comparison  are  borrowed,  with  several  variations, 
from  Ps.  cxv.  4 — 8. 

16.  (There  is)  a  mouth  to  them,  and  (yet)  they  speak  not ;  (there 
are)  eyes  to  them,  and  (yet)  they  see  not.  See  above,  on  Ps.  cxv. 
5,  which  agrees  exactly  with  the  verse  before  us. 

17.  (There  are)  ears  to  them,  and  (yet)  they  hear  not ;  likewise 
there  is  no  hreath  in  their  mouth.  See  above,  on  Ps.  cxv.  6.  This 
verse  contains  the  most  considerable  variation  of  the  pas- 
sages. The  second  clause  in  both  beo-ins  with  the  same  Hebrew 
word  (f|&)  ;  but  in  the  one  case  it  is  a  noun,  meaning  the  nose, 
in  the  other  an  adverb,  meaning  likewise.     This  kind  of  variation. 


248  PSALM    CXXXV. 

in  which  the  form  is  retained  but  with  a  change  of  meaning,  is 
perfectly  agreeable  to  Hebrew  usage. 

18.  Like  them  shall  be  those  making  them,  every  one  who  (is) 
trusting  in  them.  See  above,  on  Ps.  cxv.  8,  with  which  thi3 
verse  agrees  exactly.  If  the  meaning  had  been  simply,  those 
who  make  them  are  like  them,  Hebrew  usage  would  hare  required 
the  verb  to  be  suppressed.  Its  insertion,  therefore,  in  the  future 
form  (^fp.)  requires  it  to  be  rendered  strictly  shall  be,  i.  e.  in 
fate  as  well  as  character.  Idolaters  shall  perish  with  their  per- 
ishable idols.     Compare  Isai.  i.  31. 

19.  Oh  house  of  Israel,  bless  Jehovah  !  Oh  house  of  Aaron,  bless 
Jehovah  !  Having  shown  what  God  is,  in  himself  and  in  com- 
parison  with  idols,  he  repeats  the  exhortation  which  this  descrip- 
tion was  intended  to  explain  and  justify.  With  this  and  the  next 
verse  compare  Ps.  cxv.  9 — 11.  cxviii.  2 — 4.  Instead  of  trust 
we  have  here  bless,  as  at  the  beginning  of  the  Psalm.  Compare 
Ps.  cxxxiv.  1. 

20.  Oh  house  of  Levi,  bless  Jehovah  !  Fearers  of  Jehovah,  bless 
Jehovah !  The  Levites  are  not  particularly  mentioned  in  the 
parallel  passages. 

21.  Blessed  (be)  Jehovah  from  Zion — inhabiting  Jerusalem — 
Hallelujah  !  There  is  here  an  allusion  to  Ps.  cxxxiv.  3.  As  Je- 
hovah blesses  out  of  Zion,  so  also  he  is  blessed  out  of  Zion,  by 
the  diffusion  of  his  praise,  as  from  a  radiating  centre.  This  is 
said  to  be  the  only  place  in  which  Jerusalem  is  put  for  Zion,  as 
the  earthly  residence  of  God.  But  see  above,  on  Ps,  Ixxvi.  3  (2), 
and  compare  Ps.  cxxv.  1,  2. 


PSALM    CXXXVI.  249 


PSALM    CXXXVI. 

In  theme  and  structure,  this  psalm  resembles  that  before  it,  a 
resemblance  rendered  still  more  striking  by  particular  coincidences 
of  expression.  In  this  case  also,  the  people  are  invited  to  praise 
Jehovah,  vs.  1 — 3,  as  the  God  of  nature,  vs.  4—9,  as  the  deliv- 
erer of  Israel  from  Egypt,  vs.  10 — 15,  his  guide  in  the  wilderness, 
v.  16,  the  conqueror  of  his  enemies,  vs.  17 — 24,  the  provider  of 
all  creatures,  v.  25,  and  the  God  of  heaven,  te  whom,  in  conclu- 
sion, praise  is  again  declared  to  be  due,  v.  26.  The  grand  pecu- 
liarity of  form  in  this  psalm,  by  which  it  is  distinguished  from  all 
others,  is  the  regular  recurrence,  at  the  close  of  every  verse,  of  a 
burden  or  refrain^  like  the  responses  in  the  Litany,  but  carried 
through  with  still  more  perfect  uniformity.  The  text  or  theme, 
which  thus  forms  the  second  clause  of  every  verse,  is  one 
which  has  repeatedly  occurred  already,  in  Ps.  cvi.  1.  cvii.  1. 
cxviii.  1 — 4,29.  Compare  1  Chron.  xvii.  34.  It  has  been  a  favour- 
ite idea  with  interpreters  that  such  repetitions  necessarily  imply  al- 
ternate or  responsive  choirs.  But  the  other  indications  of  this 
usage  in  the  Psalter  are  extremely  doubtful,  and  every  exegetical 
condition  may  be  satisfied  by  simply  supposing  that  the  singers, 
in  some  cases,  answered  their  own  questions,  and  that  in  others,  as 
in  that  before  us,  the  people  united  in  the  burden  or  chorus,  as 
they  were  wont  to  do  in  the  Amen.     See  above,  on  Ps.  cvi.  48. 

1.  Give  thanks  unto  Jehovah— for  unto  eternity  (is)  his  mercy. 
This  introductory  sentence  is  identical  with  those  already  cited 
from  Ps.  cvi,  cvii,  cxviii. 

11* 


250  PSALM    CXXXVI. 

2.  Give  thanks  unlo  the  God  of  Gods— for  unto  eternity  (is) 
his  mercy.  The  divine  title  or  description,  both  in  this  verse  and 
the  next,  is  borrowed  from  Deut.  x.  17.  Gods  does  not  here 
mean  false  gods,  but  is  a  superlative  plural  qualifying  that  before 
it.     See  above,  on  Ps.  lxxvii.  14  (13.)  exxxv.  5. 

3.  Give  thanks  unto  the  Lord  of  Lords — for  unto  eternity  (is) 
his  mercy.  The  Lord  of  Lords,  i.  e.  the  supreme  Lord,  the 
Lord  by  way  of  excellence,  as  in  the  English  phrase  heart  of 
hearts  for  inmost  heart. 

4.  To  (him)  doing  wondrous  (things) ,  great  (things),  alone — 
for  unto  eternity  (is)  his  mercy.  Compare  the  expression  doing 
wonders,  Ex.  xv.  11.  Alone,  not  merely  more  than  others,  but 
to  their  exclusion.  The  for,  in  this  and  the  following  verses,  has 
reference,  not  to  what  immediately  precedes,  but  to  the  verb  give 
thanks,  to  be  supplied  at  the  beginning  of  the  sentence. 

5.  To  him  that  made  the  heavens  in  wisdom — for  unto  eternity 
(is)  his  mercy.  That  made,  literally  making,  perhaps  in  reference 
to  the  continued  exercise  of  God's  creative  power.  In  wisdom, 
or  with  understanding.  See  above,  on  Ps.  civ.  24,  and  compare 
Prov.  iii.  19. 

6.  To  him  that  spread  the  earth  above  the  waters — for  unto 
eternity  (is)  his  mercy.  That  spread,  literally  spreading,  as  in 
v.  5.  Above  (not  upon,  but  higher  than)  the  waters.  See  above, 
on  Ps.  xxiv.  2. 

7  To  him  that  made  great  lights — for  unto  eternity  (is)  his 
mercy.  The  plural  lights  (t^nia)  occurs  only  here,  but  is  cog- 
nate and  synonymous  with  the  one  used  in  Gen.  i.  14,  16. 

8.    The  sun  to  rule  by  day — for  unto  eternity  (is)  his  mercy. 


PSALM    CXXXVI.  251 

The  musical  design  of  the  composition  is  especially  observable 
where  the  burden  or  chorus  is  interposed  between  inseparable 
parts  of  the  same  sentence,  as  in  this  one,  the  substance  of  which 
is  borrowed  from  Gen.  i.  16,  but  with  some  change  both  in  the 
words  and  the  construction. 

9.  The  moon  and  stars  to  rule  by  night — for  unto  eternity  (is) 
his  mercy.  To  rule,  literally,  for  rules  or  dominions,  perhaps 
because  the  stars  are  here  made  sharers  with  the  moon  in  the 
dominion  of  the  night. 

10.  To  him  that  smote  Egypt  in  their  first  born — for  unto 
eternity  (is)  his  mercy.  We  have  here  the  transition  from  nature 
to  history,  as  in  Ps.  exxxv.  8.  Him  that  smote  (or  the  smiter  of) 
Egypt,  i.  e.  the  Egyptians.  Hence  the  plural  pronoun,  their 
first  bom.  ■ 

11.  And  brought  out  Israel  from  the  midst  of  them — for  unto 
eternity  (is)  his  mercy.  Here  for  the  first  time  we  have  a  finite 
tense  (the  future  conversive),  interrupting  the  long  series  of 
participles,  all  agreeing  with  Jehovah  understood. 

12.  With  a  high  hand  and  with  an  arm  outstretched — for  unto 
eternity  is  his  mercy.     These  are  favourite  Mosaic  figures  for  the 
active  and  energetic  exercise  of  power.     See  Ex.  iii.  19.  vi.  1,  6 
xiii.  9.  xv    12.  Deut.  iv.  34.  v.  15.  vii.  19.  xi.  2.  xxvi.  8. 

13.  To  him  that  parted  the  Red  Sea  into  parts — for  unto  eter- 
nity (is)  his  mercy.  Parted  and  parts  have  the  same  relation  to 
each  other  as  the  Hebrew  verb  and  noun. 

14.  And  made  Israel  to  pass  through  the  midst  of  it — for  unto 
eternity  (is)  his  mercy.  Here  again  we  have  a  finite  tense,  not 
the  conversive  future,  as  in  v.  11,  but  the  preterite.      Through 


252  PSALM    CXXXVI. 

the  midst  of  it,  between  the  parts  into  which  it  was  divided.  Some 
suppose  an  allusion  to  the  covenant  transaction"  in  Gen.  xv.  17, 
where  the  word  translated  parts  is  the  one  used  in  v.  13  above. 

15.  And  cast  Pharaoh  and  his  host  into  the  Red  Sea — -for  unto 
eternity  (is)  his  mercy.  The  first  verb  strictly  means  knocked  off 
or  shook  off,  and  is  borrowed  from  Ex.  xiv.  27.  A  passive  form 
of  it  occurs  above,  Ps.  cix.  23. 

16.  To  him  that  led  his  people  in  the  wilderness — for  unto  eter- 
nity (is)  his  mercy.  Led,  literally,  caused  to  go.  See  above, 
Ps.  exxv.  5.     The  participial  construction  is  again  resumed. 

17.  To  him  that  smote  great  kings — for  unto  eternity  (is)  his 
mercy.  Compare  the  parallel  passage,  Ps.  exxxv.  10,  which  is 
here  divided  by  the  theme  or  chorus.     See  above,  on  v.  8. 

18.  And  slew  mighty  kings — for  unto  eternity  (is)  his  mercy. 
The  first  clause  answers  to  the  latter  half  of  Ps.  exxxv.  10,  with 
the  substitution  of  another  Hebrew  word  for  mighty. 

19.  Sihon  king  of  the  Amorite — -for  unto  eternity  (is)  his  mercy. 
Literally,  to,  for,  or  as  to  Sihon,  etc.    See  above,  on  Ps.  exxxv.  11. 

20.  And  Og  king  of  Bashan — -for  unto  eternity  (is)  his  mercy. 
To,  for,  or  as  to,  Og  king  of  Bashan. 

21.  And  gave  their  land  as  a  heritage — for  unto  eternity  (is)  his 
mercy.    As  a  heritage,  literally,  for  it.    See  above,  on  Ps.  exxxv.  12. 

22.  A  heritage  to  Israel  his  servant — -for  unto  eternity  (is)  his 
mercy.  This  is  the  latter  half  of  Ps.  exxxv.  12,  divided  from  the 
first  half  by  the  theme  or  chorus. 


PSALM    CXXXVII.  253 

23.  Who  in  our  low  estate  remembered  us — -for  unto  eternity  (is) 
his  mercy.  In  our  low  estate,  in  our  humiliation,  in  our  beino" 
humbled  or  reduced.  Remembered  us,  or  for  us,  for  our  benefit, 
as  in  Ps.  exxxii.  1.  From  the  analogy  of  Ps.  cvii.  16,  18,  26. 
cxv.  12,  we  learn  that  this  relates  to  the  captivity  in  Babylon, 
which  is  also  the  subject  of  the  next  psalm. 

24.  And  snatched  us  from  our  adversaries — for  unto  eternity  (is) 
his  mercy.  The  first  verb  always  denotes  violent  action.  See 
above,  on  Ps.  vii.  3  (2.)  It  here  means  to  snatch  or  tear  away, 
as  in  Lam.  v.  8,  and  has  reference  to  the  great  catastrophe  by 
which  the  Babjdonian  power  was  broken  and  the  Jews  set  free. 

25.  Giving  bread  to  all  flesh — for  unto  eternity  (is)  his  mercy. 
Here  the  description  passes  suddenly  from  Grod's  acts  of  mercy 
towards  his  people  to  his  general  beneficence  towards  all  that 
lives,  perhaps  with  a  design  to  intimate  that  he  who  thus  cares 
for  men  in  general  and  even  for  the  lower  animals,  will  not  and 
cannot  let  his  people  perish.     See  Matth.  vi.  30. 

26.  Give  thanks  unto  the  God  of  heaven,  for  unto  eternity  (is)  his 
mercy.  The  G-od  of  heaven  is  a  new  description  as  to  form,  but 
substantially  equivalent  to  that  in  Ps.  vii.  8  (7.)  xi.  4.  xiv.  2. 
xxxiii.  13, 14. 


PSALM    CXXXVII. 

This  is  the  most  direct  and  striking  reminiscence  of  the  Baby- 
lonish Exile  in  the  whole  collection,  and  could  scarcely  have  been 
written    but  by  one    who    had    partaken    of    its   trials.      The 


254  PSALM    CXXXVII. 

first  part  of  the  psalm  recalls  the  treatment  of  the  Jews  in  Baby- 
lonia, vs,  1 — 6  ;  the  second  anticipates  the  punishment  of  Edom 
and  of  Babylon,  as  persecuting  enemies  of  Israel,  vs.  7 — 9. 

1.  By  the  rivers  of  Babylon ,  there  tee  sat  down,  yea  we  wept, 
when  we  remembered  Zion.  The  first  word  sometimes  means  along, 
and  especially  along  the  course  of  streams,  as  in  Ps.  xxiii.  2.  Ba- 
bel or  Babylon  is  here  put  for  the  whole  country  which  we  call 
Babylonia.  Its  rivers  are  the  Tigris,  the  Euphrates,  the  Chabo- 
ras,  and  the  Ulai,  with  their  tributary  branches.  Various  expla- 
nations have  been  given  of  the  exiles  being  represented  as  sitting  by 
the  rivers  ;  but  none  of  them  are  so  satisfactory  as  the  obvious  and 
simple  supposition,  that  the  rivers  are  mentioned  as  a  characteris- 
tic feature  of  the  country,  just  as  we  might  speak  of  the  mountains 
of  Switzerland  or  the  plains  of  Tartary,  meaning  Switzerland  or 
Tartary  itself.  There  is  emphatic  ;  there,  even  in  that  dis- 
tant heathen  country.  Sat  or  sat  down,  if  significant  at  all, 
may  mean  that  they  sat  upon  the  ground  as  mourners.  Yea,  lite- 
rally also  ;  we  not  only  sat  but  also  wept.  When  we  remem- 
bered, literally,  in  our  remembering,  i.  e.  at  the  time,  and  as  the 
effect,  of  our  so  doing.  Zion,  not  merely  as  the  mother-country 
or  its  capital,  but  as  the  seat  of  the  theocracy  and  earthly  centre 
of  the  true  religion. 

2.  On  willows  in  the  midst  of  it  we  hung  our  harps.  It  has  been 
objected  that  the  willow  is  unknown  in  the  region  once  called 
Babylonia,  which  is  said  to  produce  nothing  but  the  palm-tree. 
Some  avoid  this  difficulty  by  explaining  the  whole  verse  as  meta- 
phorical, hanging  up  the  harps  being  a  figure  for  renouncing  mu- 
sic, and  willows  being  suggested  by  the  mention  of  streams,  perhaps 
with  some  allusion  to  associations  connected  with  this  particular 
tree.  It  may  also  be  observed  that  extraordinary  changes  have 
taken  place  in  the  vegetable  products,  and  especially  the  trees,  of 
certain  countries.     Thus  the  palm-tree,  so  frequently  referred  to 


PSALM    CXXXVII. 


255 


in  the  scriptures,  and  so  comrno-n  once  that  cities  were  called  after 
it,  is  now  almost  unknown  in  Palestine. 

3.  For  there  our  captors  asked  of  us  the  words  of  a  song,  and 
our  spoilers  mirth,  (saying)  Sing  to  us  from  a  song  of  Zion. 
Words  of  a  song  may  either  be  an  idiomatic  pleonasm  meaning 
simply  song  itself,  or  denote,  as  in  English,  the  words  sung  as 
distinguished  from  the  music.  Our  spoilers  is  by  some  taken  in  a 
passive  sense,  our  spoiled  or  plundered  ones  ;  but  the  usual  explana- 
tion is  favoured  by  tradition'and  analogy.  One  of  the  songs  can 
hardly  be  the  meaning  of  the  Hebrew  phrase,  in  which  the  noun 
is  singular.  The  literal  translation  above  given  yields  a  perfectly 
good  sense.  A  song  of  Zion  is  a  psalm,  a  religious  lyric,  such  as 
many  of  the  heathen  knew  to  be  employed  in  the  temple  worship 
at  Jerusalem.  Many  interpreters  suppose  the  object  of  this  re- 
quest to  be  contempt  or  ridicule  ;  but  the  words  themselves 
necessarily  suggest  nothing  more  than  curiosity. 

4.  How  shall  we  sing  the  song  of  Jehovah  on  a  foreign  soil  ? 
These  are  the  words  with  which  the  invitation  was  or  mio-ht  have 
been  rejected  at  the  time.  The  question  implies  a  moral  im- 
possibility. The  idea  is  not,  that  the  psalms  themselves  would 
be  profaned  by  being  sung  there,  but  that  the  expression  of  reli- 
gious joy  would  be  misplaced  and  incongruous,  implying  an 
oblivion  of  the  sanctuary  and  its  forfeited  advantages.  A  foreign 
soil,  a  ground  or  land  of  strangeness.  See  above,  on  Ps.  xviii.  45, 
46  (44,  45.) 

5.  If  I  forget  thee,  oh  Jerusalem,  let  my  right  hand  forget  (its 
skill.)  This  is  a  disavowal  of  the  forgetfulness  which  would  have 
been  implied  in  yielding  to  the  wishes  of  their  captors.  Jerusalem 
is  here  used  precisely  as  Zion  is  in  vs.  1,  3.  The  object  of  the 
verb  in  the  last  clause  is  supposed  by  some  to  be  me  ;  let  my  right 
hand  forget  me,  i.  e.  let  me  be  forgotten  by  myself.     But  most 


256  PSALM    CXXXVII. 

interpreters  concur  in  the  correctness  of  the  common  version,  in 
which  cunning  has  its  old  English  sense  of  skill.  The  only  ques- 
tion then  is,  whether  this  is  to  be  understood  indefinitely  of  all 
that  the  right  hand  can  do,  and  is  wont  to  do,  for  the  convenience 
of  the  person,  or  whether  it  is  to  be  understood  specifically  of  its 
use  in  playing  on  an  instrument.  The  former  is  the  more  com- 
prehensive meaning,  but  the  latter  is  more  pointed  and  better  suited 
to  this  context.  The  sense  will  then  be  :  if  I  so  far  forget  thee  as 
to  strike  the  harp  while  in  this  condition,  let  my  right  hand  lose 
the  power  so  to  do. 

6.  Let  my  tongue  cleave  to  my  palate  if  I  do  not  remember  thee, 
if  I  do  not  raise  Jerusalem  above  the  head  of  my  rejoicing.  What 
he  had  first  wished  as  to  his  power  of  instrumental  performance, 
he  now  wishes  with  respect  to  his  vocal  organs.  If  I  forget  thee, 
let  my  hand  forever  cease  to  strike  the  harp,  and  my  tongue  to 
utter  sound  !  The  most  natural  meaning;  of  the  last  clause  is  the 
one  paraphrastically  given  in  the  English  version,  if  I  prefer  not 
Jerusalem  above  my  chief  joy. 

7.  Remember,  oh  Jehovah,  against  the  sons  of  Edom,  the  day  of 
Jerusalem,  (against,)  those  saying,  Make  bare,  make  bare,  to  the  very 
foundation  in  it.  Most  interpreters  regard  this  as  a  kind  of  com- 
ment by  the  Psalmist  on  the  preceding  recollection  of  the  Cap- 
tivity. But  the  transition  then  seems  too  abrupt  and  unaccoun- 
table. The  best  explanation  is,  that  these  are  still  the  real  or 
supposed  words  of  the  captives,  in  reply  to  the  request  of  their 
oppressors,  far  from  granting  which  they  break  forth  in  a  prayer 
for  the  destruction  of  those  who  had  destroyed  Jerusalem.  As 
if  they  had  said :  No,  instead  of  singing  psalms  to  gratify  your 
idle  or  malignant  curiosity,  we  will  rather  pray  God  to  avenge 
the  insults  offered  to  his  holy  city.  This  interpretation  is  more- 
over recommended  by  its  rendering  the  strong  terms  that  fol- 
low  more  natural  than   if   uttered  in  cold  blood  and  in  calm 


PSALM    CXXXVII.  257 

deliberation  at  a  later  period.  Remember  against,  literally  for  or 
with  respect  to.  See  above,  on  Ps.  cxxxii.  1.  cxxxvi.  23,  where 
the  same  idiomatic  phrase  is  used  in  a  favourable  sense.  The  day 
of  Jerusalem  is  the  day  of  its  calamity  or  great  catastrophe. 
Compare  Obad.  11 — 13,  where  the  same  crime  is  charged  upon 
Edom,  namely  that  of  concurring  and  rejoicing  in  the  downfal  of 
his  kinsman  Israel.  See  also  Jer.  xlix.  7 — 22.  Lam.  iv.  21,  22. 
Ezek.  xxv.  12 — 14. 

8.  Daughter  of  Babylon,  the  desolated  !  Happy  (he)  icho  shall 
repay  to  thee  thy  treatment  xoherewith  thou  hast  treated  us.  The 
daughter  of  Babylon  (or  virgin  Babylon)  is  the  people  or  king- 
dom of  Babylonia,  personified  as  a  woman.  See  above,  on 
Ps.  ix.  14  ( 13. J  The  wasted  or  desolated  is  the  epithet  belong- 
ing to  her  by  way  of  eminence  in  prophecy  and  history.  There 
is  no  need  therefore  of  distinguishing  between  a  partial  and  total 
desolation,  or  between  that  of  the  city  and  the  kingdom  at  large. 
The  last  clause  may  mean  nothing  more  than  that  such  a  revolu- 
tion is  at  hand  that  he  will  be  esteemed  a  fortunate  man  who 
treats  thee  as  thou  hast  treated  us.  For  the  true  sense  of  the 
last  verb,  see  above,  on  Ps.  xiii.  6  (5,  6. ) 

9.  Happy  he  (who)  shall  seize  and  dash  thy  little  ones  against 
the  stones.  This  revolting  act  was  not  uncommon  in  ancient 
warfare.  See  2  Kings  viii.  12.  Hos.  xiv.  1.  Nah.  iii.  10.  Isai. 
xiii.  16,  18.  The  more  revolting,  the  stronger  the  descrip- 
tion of  the  change  awaiting  Babylon.  The  day  is  coming  when 
he  shall  be  deemed  fortunate  who,  according  to  the  usages  of  war, 
requites  thy  own  sanguinary  cruelties.  The  word  translated  dash 
means  really  to  dash  in  pieces,  as  in  Ps.  ii.  9.  The  act  here 
meant  is  commonly  expressed  by  (d"o^)  a  different  Hebrew  verb. 
Taketh  and  dasheth  is  equivocal,  the  first  of  these  verbs  being 
used  in  familiar  English  as  a  kind  of  auxiliary,  whereas  the  cor- 
responding verb  in  Hebrew  denotes  a  distinct  and  independent 
act. 


2^8  PSALM   CXXXVIII. 


PSALM    C  X  X  X  Y  1 1 1 . 

This  is  the  first  of  a  series  of  eight  psalms  (cxxxviii — cxlv), 
probably  the  last  composed  by  David,  a  kind  of  commentary  on 
the  great  Messianic  promise  in  2  Sam.  vii.  They  are  found  in 
this  part  of  the  Psalter,  in  consequence  of  having  been  made  the 
basis,  or  rather  the  body,  of  a  system  or  series  (cxxxv — cxlvi) 
by  a  later  writer.  See  above,  on  Ps.  cxxxv.  1.  The  psalm  be- 
fore us  contains  an  acknowledgment  of  God's  goodness  as  expe- 
rienced already,  vs.  1 — 3,  an  anticipation  of  his  universal  recog- 
nition by  the  nations,  vs.  4,  5,  and  in  the  mean  time  of  additional 
favours  to  the  Psalmist,  or  to  the  church  of  which  he  was  the 
temporary  head,  vs.  6 — 8.  Such  a  psalm  was  of  course  well 
suited  to  sustain  the  faith  and  revive  the  hopes  of  a  later  generation. 

1.  By  David.     I  will  thank  thee  with  all  my  heart ;  before 
gods  I  ivill  praise  thee.     The  Davidic  style  and  tone  of  composi- 
tion are  acknowledged  even  by  the  skeptical  interpreters.      With 
all  my  heart  implies  the  greatness  of  the  gift  to  be  acknowledged, 
which  was  no  doubt  the  promise  of  Messiah  contained  in  2  Sam. 
vii.     See  above,  on  Ps.  ix.  2  (1.)     Before  gods,  i.  e.  in  the  pre- 
sence, to  the  face,  and  in  contempt  of  all  imaginary  rival  deities. 
The   translation  before   God  is  grammatical,  but  confounds  the 
second  and  third  person  in  a  single  clause.     The  Septuagint  and 
Vulgate  have  before  angels,  which  is  inconsistent  with  the  usage 
of  the  Hebrew  word.      Thank  thee,  in  the  strict  sense  of  praising 


PSALM    CXXXVIII.  259 

for  benefits  received ;  or  in  a  wider  sense,  acknowledge  thee  as  God. 
Praise  thee,  make  music,  sing  and  play  to  thee.  With  this  verse 
compare  Ps.  vii.  18  (17.)  xviii.' 50  (49.)  liv.  S  (7.)  lvii.  10  (9.) 
ci.  1. 

2.  I  will  bow  down  to  thy  holy  temple,  and  will  thank  thy  name,, 
for  thy  mercy  and  for  thy  truth;  for  thou  hast  made  great,  above 
all  thy  name,  thy  promise.  With  the  first  clause  compare  Ps.  v. 
S  (7.)  Bow  down,  or  prostrate  myself,  as  an  act  of  worship. 
Mercy  in  promising,  truth  in  performing.  See  above,  on  Ps.  xxv. 
10.  Above^all  thy  name,  i.  e.  all  the  previous  manifestations  of 
thy  nature.  Thy  word,  literally,  thy  saying,  that  which  thou 
hast  said,  but  applied  specifically  to  the  divine  promise.  See 
above,  on  Ps,  xviii.  31  (30.)#cxix.  38,  50,  103,  140.  The  trans- 
cendant  promise  here  referred  to  is  that  of  the  Messiah  in  2  Sam. 
vii.  which  is  there  described  as  unique  by  David  himself,  and 
which  forms  the  basis  of  many  psalms,  but  especially  of 
Ps.  xviii,  xxi,  lxi,  ci,  cii,  ciii,  and  the  one  before  us. 

3.  In  the  day  I  called  and  thou  didst  answer  me,  thou  makest  me 
brave  in  my  soul  (with)  strength.  This  may  be  connected  with 
what  goes  before,  thou  didst  magnify  thy  word  in  the  day  when  I 
called  etc.  The  promise  in  2  Sam.  vii  was  an  answer  to  his 
prayer  for  a  perpetual  succession.  See  above,  on  Ps.  xxi. 
3,  5  (2,  4.)  lxi.  6  (5.)  The  common  version  of  the  last  clause 
(strengthcnedst  me  with  strength  in  my  soul)  contains  a  parono- 
masia not  in  the  original,  where  the  verb  and  noun  have  not  even 
a  letter  in  common.  The  verb  is  by  some  translated  made  me 
proud,  i.  e.  elated  me,  not  with  a  vain  or  selfish  pride,  but  with 
a  lofty  and  exhilarating  hope.  In  my  soul,  as  opposed  to  a  mere 
outward  influence.  Strength,  i.  e.  strength  of  faith  and  confidence 
in  God. 

4.  Jehovah,  all  kings  of  the  earth  shall  acknowledge  thee,  when 


26C  PSALM    CXXXVIII, 

they  have  heard  the  sayings  of  thy  mouth.  Not  merely  one  king, 
though  that  king  be  David,  shall  acknowledge,  thank,  and  praise 
thee,  but  all  others  who  receive  the  true  religion,  when  they  know 
what  thou  hast  promised,  and  especially  when  they  compare  the 
promise  and  fulfilment,  with  particular  reference  to  the  promise 
of  Messiah,  which  is  described  in  Scripture  as  a  grand  means  for 
the  conversion  of  the  nations  and  the  chiefs  which  represent  them. 
See  above,  on  Ps.  lxviii.  30,  32  (29,  31.)  cii.  16  (15.) 

5.  And  they  shall  sing  in  the  ways  of  Jehovah,  for  great  (shall 
be)  the  glory  of  Jehovah.  The  kings  of  the  earth,  representing 
its  nations,  shall  join  in  the  praise  of  the  true  God,  walking  in 
his  ways,  i.  e.  as  converts  to  the  true  religion.  Compare 
Mic.  iv.  2.  Isai.  iv.  3.  Instead  of  for  we  may  read  when,  as  in 
v.  4  ;  when  the  glory  of  Jehovah  has  been  duly  exalted  and  dif- 
fused by  the  extension  of  the  true  religion.  Some  make  this 
clause  the  theme  or  subject  of  the  praise — they  shall  sing  that  the 
glory  of  Jehovah  is  great — a  less  natural  construction,  but  one 
which  yields  an  equally  good  sense. 

6.  For  lofty  is  Jehovah — and  the  low  he  sees — and  the  haughty 
from  afar  he  knows.  The  first  two  clauses  may  be  in  antithesis, 
and  yet  he  looks  upon  the  low,  or  simply  co-ordinate,  and  there- 
fore he  looks  upon  the  loio,  i.  e.  the  lowly,  who  shall  be  exalted, 
while  the  opposite  end  of  the  proud  is  implied  in  the  concluding 
declaration.  Even  from  afar,  from  the  distant  heaven  where  he 
seems  to  behold  nothing,  he  knows  precisely  what  the  proud  man 
is,  what  he  deserves,  and  what  is  actually  to  befall  him.  See 
above,  on  Ps.  i.  1. 

7 '.  If  I  go  through  the  midst  of  distress,  thou  wilt  save  (or  make) 
me  alive  ;  upon  the  wrath  of  my  enemies  thou  wilt  stretch  forth  thy 
hand,  and  save  me  (with)  thy  right  hand.  The  first  clause  re- 
sembles that  of  Ps.  xxiii.  4.      Go  through  or  walk  in  the  midst  of 


PSALM    CXXXIX.  261 

trouble.  To  quicken  or  revive,  as  in  Ps.  xxx.  4  (3.)  lxxi.  20. 
Upon  the  wrath,  implyino^motion  from  above,  which  is  more  sig- 
nificant and  graphic  than  against.  The  common  version  of  the 
last  words  (and  thy  right  hand  shall  save  me)  is  equally  gram- 
matical'and  found  in  all  the  ancient  versions  ;  but  the  other  is  re- 
commended by  its  ascribing  the  deliverance  directly  to  God,  and 
by  the  analogy  of  Ps.  lx.  7  (5),  where  hand  is  adverbially  con- 
strued with  the  same  verb.     See  also  Ps.  xvii.  14. 

8.  Jehovah  will  complete  for  me  (what  he  has  begun)  Jehovah, 
thy  mercy  (is)  forever  ;  the  works  of  thy  hands  do  not  forsake. 
The  work  begun  and  yet  to  be  completed  was  the  whole  series  of 
God's  gracious  dispensations  towards  David  and  his  seed,  begin- 
ning with  the  first  choice  of  the  former  and  ending  in  the  Messiah. 
With  the  first  clause  compare  Ps.  lvii.  3  (2.)  Phil.  i.  6.  The 
second  member  of  the  sentence  might  be  read,  let  thy  mercy  be 
forever  or  unto  eternity.  But  it  is  more  probably  an  affirmation, 
similar  to  that  in  Ps.  ciii.  17,  and  the  clause  contains  an  appeal 
to  the  promise  of  eternal  favour,  2  Sam.  vii.  13,  26,  or  perhaps 
to  the  eternity  of  God's  compassions,  as  a  reason  why  he  should 
not  and  could  not  abandon  what  had  been  so  graciously  begun. 


PSALM     CXXXIX. 

The  Psalmist  describes  God's  omnipresence  and  omniscience, 
vs.  1 — 12,  as  attributes  necessarily  belonging  to  him  as  the  Crea- 
tor, vs.  13 — 18,  and  appeals  to  them  in  attestation  of  his  own 
aversion  to  the  wicked,  vs.  19 — 24.  From  its  collocation  it  is 
probable  that  this  psalm  records  David's  exercises  under  the 


262  PSALM    CXXXIX. 

powerful  impressions  of  the  great  Messianic  promises  in  2  Sam.  vii, 
and  is  therefore  to  be  regarded  as  a  confession  and  profession 
made  not  merely  for  himself  but  for  his  successors  on  the  throne  of 
Israel,  and  intended  both  to  warn  them  and  console  them  by  this 
grand  view  of  Jehovah's  constant  and  infallible  inspection. 

1.  To  the  Chief  Musician.  By  David.  A  Psalm.  Jehovah, 
thou  hast  searched  me  and  hiowest.  As  a  later  writer  could  have 
no  motive  for  prefixing  the  title  to  the  Chief  Musician,  it  affords 
an  incidental  proof  of  antiquity  and  genuineness.  Thou  hast 
searched  me  or  continually  searchest  me.  The  Hebrew  verb  origin- 
ally means  to  dig  and  is  applied  to  the  search  for  precious  metals 
(Job  xxviii.  3),  but  metaphorically  to  a  moral  inquisition  into 
guilt.  See  above,  on  Ps.  xliv.  22  (21),  and  compare  Job  xiii.  9. 
It  is  here  used  in  the  intermediate  sense  of  full  investigation. 
Thou  hast  knotcn  or  knowest  all  that  can  result  from  such  a  sera- 
tiny,  not  only  my  corruptions  and  infirmities  but  my  cares  and 
sorrows.  The  object  is  not  expressed  in  this  verse,  which  is  a 
summary  of  the  whole  psalm,  because  the  very  object  of  what 
follows  is  to  state  it  in  detail. 

2.  Thou  knowest  my  sitting  and  my  rising  ;  thou  under standest 
as  to  my  thought  from  afar.  Sitting  and  rising  or  standing  re- 
present rest  and  motion,  or  all  the  various  conditions  of  the  living, 
waking  man.  See  above,  on  Ps.  i.  1.  xxvii.  2.  In  every  posture, 
state,  and  occupation,  thou  knowest  me.  The  next  phrase  does 
not  merely  signify,  thou  perceivest  the  meaning  of  my  thought, 
but  thou  knowest  all  about  it,  its  origin,  its  tendency,  its  moral 
quality ;  thou  under  standest  (every  thing)  respecting  it.  From 
afar,  unimpeded  by  local  distance,  by  which  men  are  prone  to 
imagine  the  divine  omniscience  to  be  circumscribed.  See  Job 
xxii.  12 — 14,  and  compare  with  this  verse  Ps-  exxxviii.  6. 
Jer.  xxiii.  23. 


PSALM    CXXXIX.  263 


3. 


My  path  and  my  lair  thou  siftest,  and  with  all  my  ways  art 
acquainted.  Path  is  here  put  for  going,  lair  for  lying,  and  these, 
like  the  terms  of  the  preceding  verse,  for  motion  and  rest,  or  the 
active  and  passive  parts  of  human  life.  The  poetical  word  lair 
is  used  to  represent  a  Hebrew  one,  occurring  only  here,  but  the 
verbal  root  of  which  is  used  by  Moses,  Lev.  xviii.  23.  xx.  16. 
The  last  verb  means  to  be  accustomed  (Num.  xxii.  30),  and  then 
by  a  natural  association,  acquainted  or  familiar  (Job  xxii.  21.) 
My  ivays,  my  condition  and  my  conduct,  what  I  do  and  what 
I  suffer. 

4.  For  there  is  not  a  word  in  my  tongue,  (but)  lo,  Jehovah, 
thou  knowest  all  of  it.  The  relation  of  the  clauses  may  be  also 
expressed  thus  in  English,  which,  oh  Lord,  thou  know  est  not,  all 
of  it  (or  altogether.)  In  my  tongue,  in  its  power,  or,  as  it  were, 
in  its  possession.  This  verse  merely  applies  to  his  words  speci- 
fically what  was  said  before  of  all  his  actions.  The  lo  or  behold 
is  equivalent  to  see  there,  or  to  the  act  of  pointing  at  the  words  as 
objects  of  sight  and  as  actually  present. 

5.  Behind  and  before  thou  dost  beset  me,  and  lay  est  upon  me  thy 
hand.  There  is  here  an  insensible  transition  from  Grod's  omnis- 
cience to  his  omnipresence,  out  of  which  the  Scriptures  represent 
it  as  arising.  Behind  and  before,  i.  e.  on  all  sides.  The  idea  of 
above  and  below  is  suggested  by  the  last  clause.  Beset,  besiege, 
hem  in,  or  closely*surround.  Thy  hand, or  the  palm  of  thy  hand, 
as  the  Hebrew  word  strictly  denotes. 

6.  Such  knowledge  is  too  wonder ful  for  me  ;  it  is  exalted,  I  cannot 
(attain)  to  it.  The  literal  meaning  of  the  Hebrew  word  is,  wonderful 
knowledge  away  from  me,  or  more  than  1  (can  comprehend)  ;  it  is 
exalted,  I  cannot  (do  any  thing)  as  to  it.  With  the  word  wonderful 
compare  the  use  of  the  cognate  verb,  Deut.  xxx.  11.  Prov.  xxx.  IS, 
The  knowledge  meant  is  man's  finite  knowledge  of  the  infinite. 


264  PSALM    CXXXIX. 

7.  Whither  shall  I  go  from  thy  Spirit,  and  whither  from  thy 
face  shall  I  fee?  The  interrogation  involves  a  denial  of  all  pos- 
sible escape  from  God's  inspection,  when  a  guilty  conscience 
prompts  to  seek  one.     Compare  Am.  ix.  2. 

8.  If  I  scale  the  heavens,  there  (art)  thou ;  and  if  I  spread  the 
grave,  lo  thou  (art  there.)  The  word  scale  is  used  to  represent  a 
Hebrew  verb  occurring  only  here,  and  no  doubt  belonging  to  the 
dialect  of  poetry.  The  verb  translated  spread  means  specifically 
to  spread  a  couch  or  make  a  bed.  If  I  make  sheol  my  led,  i.  e. 
lie  down  in  the  grave  or  hell,  in  the  wide  old  English  sense.  See 
above,  on  Ps.  vi.  6  (5.) 

9.  I  tcill  raise  the  wings  of  day-break.  I  will  dwell  in  the  end 
of  the  sea.  By  supplying  if,  although  the  sense  is  not  materially 
changed,  the  form  of  expression  becomes  much  less  striking.  The 
conditional  construction  is  forbidden  also,  or  at  least  rendered 
highly  improbable,  by  the  form  of  the  second  verb,  expressing 
strong  desire  and  resolution.  The  truth  is  that  we  have  here  a 
bold  transition.  After  speaking  of  guilty  flight  from  God  himself, 
the  Psalmist  now  speaks  of  anxious  flight  from  other  enemies,  and 
as  if  visibly  surrounded  by  them,  here  resolves  to  escape  from 
them.  This,  which  is  Hengstenberg's  interpretation,  is  strongly 
favoured  by  the  unconditional  construction,  although  he  himself 
retains  the  other.  The  same  writer  objects  to  the  translation 
raise  tlie  wings,  that  before  one  can  raise  wings  he  must  have  them. 
But  for  that  very  reason  the  possession  of  them  may  be  presup- 
posed, or  considered  as  implied  in  the  act  expressed.  The  same 
combination  is  employed  by  Ezekiel  (x.  16,  19),  in  a  way  that  ad- 
mits of  only  one  translation.  The  Hebrew  word  PT^)  is  not  the 
common  one  for  morning,  but  one  denoting  day-break  or  the  dawn 
See  above,  on  Ps.  lvii.  9  (8.)  The  point  of  comparison  appears 
to  be  the  incalculable  velocity  of  light.     The  extremity  (or  end)  of 


PSALM    CXXXIX.  265 

the  sea  is  added  to  heaven  and  hell,  in  order  to  convey  the  idea  of 
the  most  remote  points. 

10.  Even  there  thy  hand  guides  me,  and  thy  right  hand  holds  me. 
From  the  use  of  similar  expressions  to  denote  a  friendly  guidance 
and  support,  in  Ps.  xviii.  17  (16.)  lv.  7—9  (6—8.)  v.  9  (8.)  xxiii.  3. 
xxvii.  11.  lxxiii.  24,  and  other  places,  Hengstenberg  infers  that 
this  must  mean,  when  I  fly  to  the  ends  of  the  earth  before  my 
enemies,  thou  art  still  there  to  protect  me,  and  that  the  psalm  was 
therefore  meant  not  merely  to  alarm  but  to  console. 

11.  And  I  say,  only  darkness  overwhelms  me,  night  is  the  light 
lecome  around  me.  The  ideal  situation  is  the  same  as  in  v.  9, 
one  of  danger  and  terror,  in  which  he  is  constrained  to  say,  no- 
thing but  darkness  comes  upon  me,  smites  me,  and  the  very  light 
i^turned  to  darkness  round  about  me.  According  to  this  view 
of  the  passage,  darkness,  as  in  many  other  places,  is  a  figure  for 
calamity  and  danger.  See  Isai.  1.  10.  Ps.  exxxviii.  7.  Ac- 
cording to  the  usual  interpretation  it  denotes  concealment  from 
the  eye  of  God. 

12.  Even  darkness  does  not  make  (it)  dark  to  him,  and  night  like 
day  shines ;  as  the  darkness,  so  the  light.  The  interpretation  given 
of  the  foregoing  verse  does  not  necessarily  affect  the  sense  of  this, 
which  still  means  that  nothing  can  prevent  God's  seeing  either 
sin  or  suffering,  either  the  danger  of  his  people  or  the  malice  of 
fiheir  enemies.  Make  dark,  as  in  Ps.  cv.  28.  To  thee,  literally, 
from  thee,  i.  e.  so  as  to  conceal  from  thee. 

13.  For  thou  possessest  my  reins;  thou  coverest  me  in  my 
mother's  womb.  The  meaning  of  the  first  clause  seems  to  be  : 
thou  hast  in  thy  power  and  at  thy  control  the  very  seat  of  my 
strongest  sensibilities,  my  pains  and  pleasures  ;  and  this  subjec- 
tion is  coeval  with  my  being,  for  even  before  birth  I  was  under 

vol.  in.  12 


266  PSALM    CXXXIX. 

thy  protection  and  command,  as  I  am  now.  The  sense  of  weav- 
ing, which  is  given  to  the  last  verb  by  some  modern  writers  rests 
on  a  mere  etymological  deduction  and  has  no  foundation  either  in 
tradition  or  in  usage.  The  for  at  the  beginning  of  this  verse 
marks  the  transition  from  the  fact  of  God's  omniscience  to  its 
origin  or  reason  in  his  creative  character  and  rio-hts.  As  a  logi- 
cal  particle,  the  for  relates,  not  to  the  immediately  preceding 
verse,  but  to  the  whole  preceding  context.  God  is  omnipresent 
and  omniscient,  for  he  is  the  maker  of  the  universe. 

14.  I  thank  thee,  because  fearfully  I  am  distinguished  ;  wonder- 
ful (are)  thy  works,  and  (that)  my  soul  knoweth  right  (well.) 
He  makes  it  a  subject  of  grateful  acknowledgment,  that  God  has 
distinguished  him  or  made  him  to  differ  from  inferior  creatures, 
both  in  constitution  and  in  destiny.  Because  is  in  Hebrew  a  com- 
pound particle  (^3  i?)  like  for  that,  forasmuch  as.  Fearfully, 
literally  fearful  (things),  but  used  adverbially,  as  in  Pa. 
lxv.  6  (o.)  It  might  here  be  rendered  (by)  fearful  (things.) 
The  words  corresponding  to  distinguished  and  loonderful  are  in 
Hebrew  passive  forms  from  cognate  roots  fn*s&  and  }*b£>J-  Tlie 
particular  statement  of  the  first  clause  is  resolved  by  the  last  into 
the  general  one,  of  which  it  is  a  mere  specification.  The  con- 
cluding words  express  a  strong  and,  as  it  were,  experimental  con- 
viction of  the  truth. 

15.  Not  hid  was  my  frame  from  thee,  when  I  teas  made  in  se- 
cret, embroidered  in  depths  of  the  earth.  The  not  hid  is  a  meiosis, 
implying  that  God  saw  it  clearly  and  fully  understood  it,  inas- 
much as  he  himself  created  it.  Frame,  literally  strength,  as  in 
Deut.  viii.  17,  but  applied  to  the  bones  and  sinews  as  the  strength 
or  frame-work  of  the  body.  See  above,  on  Ps.  vi.  3  (2),  and 
compare  Job  x.  11.  The  common  Hebrew  word  for  bone 
differs  only  in  the  pointing.  The  word  translated  when  is  (T^'a) 
the  relative  pronoun,  and  may  here  retain  its  proper  meaning 


PSALM    CXXXIX.    •  267 

although  then  not  easily  translated,  as  its  antecedent  is  latent  in 
the  phrase  my  frame,  which  may  be  thus  resolved,  the  frame  of 
me  who  was  made,  etc.  In  secret,  i.  e.  in  the  womb.  Embroi- 
dered, which  is  the  invariable  meaning  of  the  Hebrew  verb,  is  a 
bold  but  beautiful  expression  for  the  complicated  tissue  of  the 
human  frame,  in  which  so  many  and  such  various  threads  are  cu- 
riously interwoven.  Depths  of  the  earth  can  only  be  explained  as 
a  comparative  expression,  corresponding  to  in  secret  and  denoting 
the  same  thing,  which  it  describes  as  no  less  dark  and  hidden 
from  the  view  of  men  than  subterraneous  caverns,  or  as  some  sup- 
pose sheol,  the  invisible  world.  See  above,  on  Ps.  lxiii.  10  (9), 
and  compare  Job  i.  21,  where  the  figure  is  inverted,  and  the  grave 
is  confounded  with  the  womb. 

16.  My  unformed  substance  did  thine  eyes  see,  and  in  thy  look 
all  of  them  are  written,  days  are  form,ed,  and  there  is  not  one 
among  them.  This  is  one  of  the  most  obscure  and  doubtful  verses 
in  the  book  of  Psalms.  Its  difficulty  to  our  own  translators  may 
be  gathered  from  the  fact,  that": substance  yet  being  unperfect  an- 
swers to  a  single  Hebrew  word,  and  that  my  members  is  a 
gratuitous  addition  to  the  text.  The  first  word  in  Hebrew 
occurs  only  here,  but  is  clearly  derived  from  a  verb  which  means 
to  roll  or  roll  up  (2  Kings  ii.  S),  and  may  therefore  be  supposed 
itself  to  signify  something  rolled  up  or  rolled  together,  and  from 
this  may  be  deduced  the  sense  of  something  shapeless  or  un- 
formed, or  more  specifically  that  of  an  embryo  or  foetus.  The 
next  difficulty  lies  in  the  expression  all  of  them,  evaded  in  the 
English  Bible  by  changing  it  to  all  my  members  and  then  making 
this  the  subject  of  the  plurals  following.  The  best  interpreters 
are  now  disposed  to  construe  all  of  them  with  days  by  a  gram- 
matical prolepsis.  In  thy  book  all  of  them  arc  written,  namely, 
all  my  days,  as  they  were  planned,  projected,  or  decreed,  before 
as  yet  one  of  them  had  really  existed.  Written  and  formed  are 
then  parallel  expressions-     All  of  them  are  icrilten,  days  are  de- 


268  PSALM    CXXXIX. 

lincated  or  depicted.  By  days  (translated  in  our  Bible  in  continu- 
ance) we  are  then  to  understand  not  merely  the  length  but  the 
events  and  vicissitudes  of  life.  See  Job  xiv.  5.  Ps.  lvi.  9  (8.) 
This  is  one  of  those  cases  in  which  the  difficulty  lies  in  the  par- 
ticular expressions,  while  the  general  import  of  the  passage  is 
clearly  determined  bv  the  context.  Instead  of  (s&)  not,  the  keri 
or  marginal  reading  m  the  Hebrew  Bible  has  (ib)  to  him,  to  Taxa- 
tion to  which  no  one  has  succeeded  in  attaching  a  coherent  sense. 
Precisely  the  same  difference  of  text  exists  in  Ps.  c.  3. 

17.  And  to  me  koiv  precious  are  thy  thoughts,  oh  God  !  TIoio 
great  is  the  sum  of  them !  Having  presented  this  impressive 
view  of  God's  omniscience,  he  now  tells  how  he  is  himself  affected 
by  it.  So  far  from  thinking  it  a  hardship  to  be  subject  to  this 
scrutiny,  he  counts  it  a  most  valuable  privilege.  However 
others  may  regard  this  truth,  to  me,  my  judgment  and  my  feel- 
ings, how  costly,  valuable,  are  thy  thoughts,  i.  e.  thy  perpetual 
attention  to  me.  For  the  true  sense  of  precious,  see  above,  on 
Ps.  xxxvi.  8  (7.)  xlv.  10  (9.)  Great  is  the  sum,\\tQY2i\\j,strong 
for  many)  are  their  sums,  an  expression  which  can  hardly  be  re- 
tained in  our  idiom. 

18.  I  will  count  them — (but  no) — more  than  sand  they  are 
many — I  awake  and  still  I  (am)  with  thee.  The  first  clause  is 
equivalent  to  a  conditional  proposition,  if  I  would  count  them  etc. 
but  far  more  striking  and  poetical  in  form.  See  above,  on  Ps. 
xl.  6  (5.)  I  am  still  with  thee  has  the  same  essential  meaning 
with  the  similar  expression  in  Ps.  lxxiii.  23,  namely,  I  am  still  in 
thy  society  or  company.  But  there  the  reference  is  chiefly  to 
divine  protection,  here  to  meditation  on  the  divine  attributes. 
Thou  art  still  before  me  as  an  object  of  adoring  wonder,  not  by 
day  only,  but  by  night  ;  not  merely  in  the  watches  of  the  night, 
but  even  in  my  sleep.     See  above,  on  Ps.  i.  2.  xvi.  7.  lxiii.  7  (6.) 


PSALM    CXXXIX.  269 

19.  If  thou  wilt  slay,  oh  God,  the  wicked  (man)  !  And  ye  men 
of  blood,  depart  from  me  !  The  first  clause  is  in  fact,  though  not 
in  form,  the  expression  of  a  wish.  If  thou  wouldst  but  slay  ! 
In  form,  there  is  an  aposiopesis,  which  may  be  variously  supplied 
by  adding,  I  will  praise  thee,  I  will  rejoice,  it  will  be  just,  or  the 
like.  Men  of  bloods,  murderers  or  murderous  men.  See  above, 
on  Ps.  v.  7  (6.)  xxvi.  9.  lv.  24  (23. )  Depart  from  me  is  the 
same  expression  as  in  Ps.  vi.  9  (8.)  cxix.  15,  but  the  main  idea 
here  is  that  of  disavowal  or  repudiation.  Oh  that  God  would 
slay  them,  and  until  he  does,  I  desire  to  have  no  communion 
with  them.     Compare  Job  xxi.  14.  Matth.  vii.  23. 

20.  Who  speak  of  thee  for  wickedness  and  take  in  vain — thy  foes ! 
Speak  of  thee,  or  name  thee,  use  thy  name,  for  the  accomplish- 
ment of  wicked  ends.  The  other  clause  will  then  be  strictly 
parallel,  and  take  (thy  name)  in  vain,  as  in  Ex.  xx.  7.  For  the 
meaning  of  this  difficult  expression,  see  above,  on  Ps.  xxiv.  4. 
The  subject  of  the  proposition  is  placed  emphatically  at  the  end. 

21.  Thy  haters,  oh  Jehovah,  shall  not  I  hate,  and  with  thine 
assailants  be  disgusted  ?  The  simple  future  in  the  first  clause 
comprehends  several  distinct  shades  of  meaning.  Do  I  not,  may 
I  not,  must  I  not,  hate  those  hating  thee  ?  Hate  them,  net 
as  man  hates,  but  as  God  hates.  See  above,  on  Ps.  v.  6  (5. ) 
The  construction  of  the  verb  and  preposition  in  the  last  clause  is 
the  same  in  Hebrew  and  in  English.  Be  disgusted,  literally, 
sicken  or  disgust  myself,  abhor,  or  loathe.  Thine  assailants, 
those  rising  up  against  thee,  as  rebellious  enemies.  The  Hebrew 
word  is  a  noun  formed  from  the  participle  used  above,  Ps.  xvii.  7. 
lix.  2  (1.) 

22.  ( With)  perfection  of  hatred  do  I  hate  them ;  as  enemies 
they  are  to  me.  Literally,  they  are  for  enemies,  i.  e.  I  so  esteem 
them.     As  enemies  of  God,  they  must  be  mine. 


270  PSALM    CXL. 

23.  Search  me,  God,  and  know  my  heart ;  try  me,  and  know 
my  thoughts.  The  last  expression  is  emphatic,  meaning  even  my 
most  anxious  and  disturbed  thoughts,  into  which  corruption  might 
most  easily  find  entrance.  See  above,  on  Ps.  xciv.  19,  the  only 
other  place  where  the  Hebrew  word  occurs.  In  this  verse,  he 
again  appeals  to  the  divine  omniscience  for  the  purity  of  his  in- 
tentions, and  thus  comes  back  to  the  point  from  which  he  started. 

24.  And  see  if  a  ivay  of  pain  he  in  me,  and  guide  me  in  a  way 
of  eternity.  In  the  first  clause  some  translate,  the  way  of  an  idol, 
an  idolatrous  way.  But  the  meaning  idol  is  not  justified  by  usage. 
A  way  of  pain  is  one  that  leads  to  suffering  and  misery  hereafter. 
The  opposite  of  this  is  a  way  of  eternity,  by  which  some  under- 
stand an  everlasting  way,  as  distinguished  from  the  perishable 
way  of  sinners,  Ps.  i.  6.  Others,  more  probably,  the  way  that 
leads  to  everlasting  life.  Usage,  however,  is  in  favour  of  a  third 
and  very  different  interpretation,  which  gives  the  Hebrew  phrase 
(fibis  ^Ti)  tne  same  sense  with  a  kindred  one  (&Ji9  tri^M) 
used  by  Jeremiah  (vi.  16),  to  wit,  that  of  old  or  ancient  way,  the 
one  pursued  by  prophets,  patriarchs,  and  saints  of  old.  Similar 
expressions  are  found  in  Jer.  xviii.  15.  Job  xxii.  15,  applied,  in  a 
bad  sense,  to  the  course  pursued  by  ancient  sinners.  The  prayer, 
however,  still  amounts  to  the  same  thing,  to  wit,  that  God  would 
lead  him  in  the  good  old  way,  which  is  itself  the  way  to  everlasting 
life. 


PSALM    CXL. 

1.    To  the  Chief  Musician.     A  Psalm.     By  David.     We  find 
ourselves,  in  this  psalm,  carried  back  not  only  to  the  times  of 


PSALM    CXL.  271 

David,  but  to  those  of  the  Sauline  persecution,  from  which  the 
images  are  evidently  borrowed.  Besides  the  warlike  tone,  the 
vigorous  conciseness,  the  verbal  agreements  with  Davidic  psalms 
combined  with  eminent  originality,  the  very  structure  is  Davidic, 
and  exhibits  the  familiar  sequence  of  complaint,  vs.  2 — 6  (1 — 5), 
prayer,  vs.  7 — 9  (6 — 8),  and  confident  anticipation,  vs.  10 — 14 
(9 — 13.)  So  clearly  do  these  features  of  the  composition  mark 
its  origin,  even  independently  of  the  inscription,  that  nothing  can 
account  for  its  position  here  but  the  hypothesis  already  stated, 
that  these  ancient  psalms  were  incorporated  into  a  series  of  later 
date,  and  placed  in  the  collection,  not  according  to  their  individual 
antiquity,  but  according  to  the  data  of  the  whole  set  or  system, 
into  which  they  had  been  made  to  enter.  Like  the  psalms  im- 
mediately preceding,  this  was  probably  composed  by  David  after 
the  reception  of  the  great  Messianic  promise,  and  with  immediate 
reference  to  it.  *  v 

2(1.)  Deliver  me,  Jehovah,  from  the  bad  man ;  from  the  man 
of  violences  thou  wilt  preserve  me.  This  is  one  of  those  pictures  so 
abundant  in  the  genuine  Davidic  Psalms,  of  which  Saul  seems  to 
have  furnished  the  original.  Compare  Ps.  Hi.  The  first  man 
is  the  generic  term  (QT?),  the  other  the  individual  designation 
C^"^),  which  seem,  however,  to  be  used  here  as  equivalents.  The 
insensible  transition  from  direct  prayer  to  confident  anticipation  is 
characteristic  of  the  psalms  of  David.  Man  of  violence  is  another 
favourite  expression.  See  above,  on  Ps.  xviii.  49  (48),  and  com- 
pare the  parallel  passage,  2  Sam.  xxii.  49,  where  the  plural  form 
(violences)  is  used,  as  in  the  verse  before  us. 

« 

3  (2.)  Who  imagine  evils  in  (their)  heart ;  all  the  day  they  gather 
(for)  battles.  That  the  preceding  verse,  notwithstanding  the  refer- 
ence to  Saul,  is  the  description  of  a  whole  class,  is  clear  from  the 
plural  forms  in  this  verse.  Think,  meditate,  devise,  imagine. 
Evils,  particularly  such  as  are  inflicted  on  others,  well  expressed 


272  PSALM      CXL. 

in  the  common  version,  mischiefs.  Another  construction  of  the 
last  clause,  preferred  by  some  interpreters,  is,  all  the  day  they 
dwell  with  wars  (or  in  tears) ,  i.  o.  are  constantly  involved  in  them 
and  busied  with  them.  This  use  of  the  verb  (iw)  is  justified  by 
Ps.  v.  5  (4.)  cv.  23.  exxv.  5.  But  the  analogy  of  Ps.  lvi.  7  (6.) 
lix.  4  (3)  is  decisive  in  favour  of  the  other  explanation.  Compare 
Ps.  xxxi.  14  (13.)  xxxv.  15.  Isai.  liv.  15. 

4  (3.)  They  sharpen  their  tongue  as  a  serpent ;  the  poison  of  an 
adder  (is)  under  their  lips,  Selah.  Not  as  a  serpent  (does),  but 
(spiteful  or  venomous)  as  a  serpent.  See  above,  on  Ps.  lxiv.  4  (3.) 
With  the  last  clause  compare  Ps.  x.  7.  lviii.  5  (4.)  The  word  for 
asp  or  adder  occurs  only  here.  The  only  point  of  exegetical 
importance  is,  that  it  means  a  poisonous  serpent,  and  is  thus  a 
specification  of  the  general  expression  in  the  other  clause. 

5  (4!)  Keep  me,  Jehovah,  from  the  hands  of  the  wicked  (man)  ; 
from  the  man  of  violences  thou  ivilt  preserve  me,  ivho  have  thought 
to  subvert  my  steps.  A  varied  repetition  of  the  prayer  in  v.  1. 
With  the  last  clause  compare  Ps.  xxxv.  5.  xxxvi.  13  (12.)  lvi.  14  (13.) 
^xviii.  13. 

6  (5.)  High  (ones)  have  hid  a  snare  for  me,  and  cords — they 
have  spread  out  a  net  by  the  side  of  the  road — traps  have  they  laid, 
for  me,  Selah.  This  is  little  more  than  an  accumulation  of  the 
various  terms  in  which  David  elsewhere  clothes  one  of  his  favo'ir- 
ite  figures,  as  if  he  saw  his  own  perils  reappearing  in  the  future. 
High  ones,  i.  e.  proud  or  haughty  men.  By  the  side,  literally, 
the  hand,  as  we  say  on  either  hand.  The  word  translated  road, 
according  to  its  etymology,  denotes  a  wagon-road,  a  track  worn 
by  wheels. 

7  (6.)  _Z~  have  said  to  Jehovah,  My  God  (art)  thou ;  give  ear, 
Jehovah,  (to)  the  voice  of  my  supplications.     All  the  component 


PSALM     CXL.  273 

parts  of  this  verse  are  of  constant  occurrence  in  the  psalms  of 
David.  "With  the  first  clause  compare  Ps.  xvi.  2.  xxxi.  15  (14.) 
With  the  second,  Ps.  v.  2,  3  (1,  2.)  xvii.  1.  xxviii.  2,  6  (1,  5.) 
xxxi.  23  (22.)  xxxix.  13  (12.)  liii.  4  (3.) 

S  (7.)  Jehovah,  Lord,  the  strength  of  my  salvation ;  thou  hast 
covered  my  head  in  the  day  of  battle.  My  covenant  God  and  sove- 
reign, whose  power  saves  me.  Head  is  preceded  by  a  preposition 
(i),  thou  hast  been  a  covering  (or  afforded  shelter)  to  (or  for)  my 
head.  The  day  of  battle,  literally,  of  armour  or  of  weapons,  i.  e. 
the  day  when  they  are  used.  With  this  verse  compare  Ps.  v.  12  (1 1 .) 
Ix.  9  (7.)  lxii.  2,  12  (1,  11.)  cxxxix.  13.  1  Sam.  xxviii.  2. 

9  (8.)  Grant  not,  Jehovah,  the  desires  of  the  wicked  man — his 
device  succeed  not — they  will  be  exalted.  Succeed  not,  suffer  not  to 
prosper;  literally,  draw  not  out,  i.  e.  to  a  successful  issue.  The 
last  clause  states  what  would  be  the  effect  of  their  success ;  they 
would  be  elated,  or  exalt  themselves.  With  this  verse  compare 
Ps.  xxvii.  12.  xxxi.  14  (13.)  xxxvii.  12.  lxvi.  7  (6.)  Deut.  xxxii.  27. 

10  (9.)  The  head  of  those  surrounding  me — the  mischief  of  their 
lips  shall  cover  them.  The  nominative  absolute  refers  back  to  the 
covering  of  the  Psalmist's  head  in  v.  8  (7.)  Wrhile  my  head  is 
covered  by  the  divine  protection,  the  head  of  those  by  whom  I 
am  beset  shall  be  covered  with  the  consequences  or  the  punishment 
of  the  mischief  occasioned  by  their  calumnies  and  insults.  Or  the 
trouble,  which  their  lips  have  caused  to  others,  shall  return  upon 
themselves.  Compare  Ps.  vii.  17  (16.)  Those  surrounding  me, 
or,  as  a  noun,  my  surroundings,  as  in  2  Kings  xxiii.  5.  Tho 
participle  would,  according  to  analogy  and  usage,  mean  causing 
me  to  turn  bach  or  retreat  (Jer.  xxi.  4),  which  yields  a  good  sense 
here.  The  head  of  those  who  once  drove  me  back  shall  be  cov- 
ered, etc. 


274  PSALM     CXL. 

11  (10.)  Coals  shall  be  cast  upon  them  ;  into  the  fire  he  shall  make 
them  fall,  and  into  deep  waters,  (whence)  they  shall  not  rise.  The 
first  noun  in  Hebrew  always  means  burning  or  live  coals.  See 
above,  on  Ps.  xviii.  13,  14  (12,  13.)  Shall  he  cast  is  the  keri  or 
marginal  reading,  no  doubt  intended  to  relieve  the  harshness  and 
obscurity  of  the  reading  in  the  text,  they  shall  cast  or  shake,  an 
indefinite  or  impersonal  construction,  really  equivalent  in  meaning 
to  the  passive.  In  the  second  member  of  the  sentence  the  action 
is  ascribed  to  God  himself.  Deep  waters  answers  to  a  single  He- 
brew word  occurring  only  here,  and  by  some  supposed  to  mean 
deep  pits  or  excavations.  The  first  sense  above  given  is  founded 
on  an  Arabic  analogy. 

12  (11).  A  man  of  tongue  shall  not  be  established  in  the  land, 
(nor)  a  man  of  violence,  a  bad  (man) — he  shall  hunt  him  to  destruc- 
tion. A  man  of  a  calumnious  unbridled  tongue  (James  i.  26) 
shall  not  be  permanently  seated  in  a  prosperous  condition.  See 
above,  on  Ps.  ci.  7.  cii.  29  (28.)  The  next  words  may  be  variously 
construed  ;  a  man  of  wicked  violence,  or,  disregarding  the  accents, 
a  man  of  violence,  evil  shall  hunt  him,  etc.  According  to  the 
other  constructions,  God  is  the  subject  of  the  verb,  as  of  the 
second  in  v.  11  (10.)  To  destructions,  the  plural  form  denoting 
fulness  and  completeness.  Others  render  it  by  strokes,  i.  e.  suc- 
cessive strokes  ;  others  again,  in  haste,  which  agrees  well  with  the 
usage  of  the  verbal  root.  See  2  Chr.  xxvi.  20.  Esth.  iii.  15. 
vi.  12.  viii.  14. 

13  (12.)  I  know  that  Jehovah  will  do  justice  to  the  sufferer,  and, 
judgment  for  the  poor.  Compare  Ps.  ix.  5,  17  (4,  16.)  Liter- 
ally, the  right  of  the  sufferer,  the  judgment  of  the  poor. 

14  (13.)  Only  the  righteous  shall  give  thanks  unto  thy  name,  I  lit 
upright  shall  sit  in  thy  presence.  Only  the  righteous  shall  have 
occasion  for  thanksgiving.     There  is  no  need  therefore  of  depart- 


PSALM    CXLI.  275 

ing  from  the  proper  sense  of  (Tja)  the  Hebrew  particle.  See 
above,  on  Ps.  lxxiii.  1.  Sit  in  thy  presence,  as  thy  friends  or 
guests  or  favoured  servants.  Perhaps  it  may  mean  sit  (en- 
throned) before  thee.  Compare  Matth4  xix.  28.  Some  under- 
stand the  sense  to  be,  shall  dwell  (in  the  land)  before  thee,  i.  e. 
under  thy  protection  and  inspection.  Compare  Ps.  xxi.  7  (6.) 
xli.  13  (12.)  lvi.  14  (13.) 


P  S  A  L  M     CXLI. 

After  an  introductory  petition  for  a  favourable  hearing,  vs.  1 , 2, 
the  Psalmist  prays  to  be  delivered  from  trie  power  of  tempta- 
tion, vs.  3,  4,  comforts  himself  under  his  afflictions  as  paternal 
chastisements,  vs.  5,  6,  anticipates  the  ruin  of  his  enemies,  v.  7, 
and  prays  for  deliverance  from  them  in  the  mean  time,  vs.  8 — 10. 
This  psalm,  like  the  one  before  it,  is  distinguished  by  a  pregnant 
brevity  and  the  use  of  rare  expressions,  while  at  the  same  time  it 
is  full  of  verbal  and  real  coincidences  with  the  psalms  of  David. 
These  indications  are  so  clear  and  undeniable,  that  a  skeptical 
critic  of  great  eminence  (De  Wette)  pronounces  it  one  of  the 
oldest  psalms  in  the  collection.  With  respect  to  its  position  in 
the  Psalter,  see  the  prefatory  notes  to  Ps.  exxxv,  cxl. 

1.  A  Psalm.  By  David.  Jehovah,  I  invoke  thee  ;  hasten  to 
me  ;  give  ear  to  my  voice  in  my  calling  to  thee.  This  verse  is  en- 
tirely made  up  of  phrases  frequently  occurring  in  the  psalms  of 
David.  I  invoke  thee,  Ps.  xvii.  6.  Hasten  to  me,  Ps.  xxii.  20  (19.) 
lxx.  2  (1.)  lxxi.  12.  Hear  my  voice,  Ps.  cxl.  7  (6.)  In  my 
calling,  Ps.  iv.  2  (1.) 


276  PSALM    CXLI. 

2.  Let  my  prayer  continue  (as)  incense  before  thee,  the  offering 
of  my  hands  (as)  the  evening  oblation.  Continue,  literally,  be 
established,  as  in  Ps.  cxl.  12  (11.)  He  prays  not,  only  for  acceptance, 
but  for  constant  or  perpetual  acceptance,  as  the  offerings  referred 
to  were  the  stated  daily  services  of  the  Mosaic  ritual.  Incense  is 
in  scripture  the  symbol  of  prayer.  In  the  books  posterior  to  the 
Pentateuch  it  is  commonly  mentioned  as  an  evening  oblation 
(1  Kings  xviii.  29,  36.  2  Kings  xvi.  15.  Dan.  ix.  21.  Ezra  ix.  4,  5), 
perhaps  because  in  the  evening  it  was  reckoned  the  main 
offering,  whereas  in  the  morning  it  was  merely  an  appendage 
to  the  animal  sacrifice.  Lifting  up  is  not  the  meaning  of  the 
Hebrew  word  (n&fflla)  in  any  other  place,  whereas  it  cften  means 
a  gift,  and  especially  a  portion  of  food  (Gen.  xliii.  34.  2  Sam. 
xi.  8),  in  which  sense  it  might  naturally  be  applied  to  the  vegeta- 
ble offerings  of  the  Law. 

3.  Set,  oh  Jehovah,  a  guard  at  my  mouth  ;  watch  over  the  door 
of  my  lips.  The  prayer,  for  which  he  had  bespoken  audience 
and  acceptance,  was  a  prayer  against  the  power  of  temptation, 
and  first  with  reference  to  sins  of  speech.  See  above,  on  Ps. 
xxxix.  2  (1.)  The  words  translated  loatch  and  door  are  forms 
occurring  only  here,  but  etymologic  ally  near  akin  to  others  which 
are  in  common  use. 

4.  Incline  not  my  heart  to  an  evil  word,  to  practise  practices  in 
wickedness  with  men  (who  are)  workers  of  iniquity,  and  let  me 
not  eat  of  their  dainties.  An  evil  word  may  b«  strictly  understood, 
as  referring  still  to  sins  of  the  tongue,  or  be  taken  in  the  idiom- 
atic sense  of  an  evil  matter,  which  last  is  preferred  by  most  inter- 
preters.  The  assonance  in  practise  practices  is  copied  from  the 
Hebrew,  where  the  cognate  verb  and  noun  are  combined  in  the 
same  manner.  Practices  in  icickedness  or  wicked  practices. 
The  last  words  seem  to  be  a  prayer,  that  he  may  not  be  tempted. 


PSALM    CXLI.  277 

by  the  luxurious  prosperity  of  wicked  men,  to  follow  their  exam- 
ple.    See  above,  on  Ps.  lxxiii.  3 — 7,  12. 

5.  Let  the  righteous  smite  me  (in)  mercy  and  chasten  me — oil 
for  the  head  let  not  my  head  refuse — for  (it  is)  still  (to  come) — 
and  my  prayer  (must  still  ascend)  in  their  injuries.  This  verse 
is  so  obscure  as  to  be  almost  unintelligible.  According  to  the 
English  versions,  it  expresses  his  willingness  to  be  rebuked  by 
good  men  for  his  benefit.  But  this  sense  is  not  only  hard  to  be 
extracted  from  the  words,  but  foreign  from  the  context.  Of  the 
many  contradictory  interpretations  which  have  been  proposed  the 
most  probable  is  that  which  makes  the  sentence  mean,  that  the 
sufferings  endured  by  the  good  man,  even  at  the  hand  of  the 
wicked,  are  chastisements  inflicted  by  a  righteous  God  in  justice 
and  in  mercy,  and  as  such  may  be  likened  to  a  festive  ointment, 
which  the  head  of  the  sufferer  should  not  refuse,  as  he  will  still 
have  need  of  consolation  and  occasion  to  invoke  God,  in  the  midst 
of  trials  and  of  mischiefs  yet  to  be  experienced. 

6.  Thrown  down  among  the  rocks  are  their  judges  ;  and  (then) 
they  hear  my  words,  for  they  are  sweet.  When  the  judgments  in 
reserve  for  the  leaders  of  my  enemies  shall  come  upon  them, 
they  will  perceive  too  late  how  reasonable  are  my  words,  and  wish 
that  they  had  hearkened  to  them  sooner.  Thrown  down,  orio-i- 
nally  let  go,  here  used  as  in  2  Kings  ix.  33.  Among  the  rocks, 
literally  in  (or  into)  the  hands  of  the  rock.  Some  understand  this 
to  mean  into  its  power  (see  v.  9  below)  ;  others,  against  its  sides 
(see  Ps.  cxl.  6)  ;  but  the  simplest  explanation  is  that  which  supposes 
the  rock  to  be  personified  and  represented  as  standing  below  and 
holding  out  its  hands  to  catch  the  person  or  thing  falling.  Some 
in  the  last  clause  read,  that  they  are  sweet.  Then,  when  it  is  too 
late,  they  shall  perceive  how  sweet  my  words  are. 

7.  Like  (one)  ploughing  and,  cleaving  the  earth — scattered  are 


278  PSALM    CXLI. 

our  hones  at  the  gravels  mouth  (or  the  mouth  of  hell. )  There  are  only 
two  plausible  interpretations  of  this  obscure  comparison.  As  the 
first  Hebrew  verb  (nb&),in  its  derivative  forms,  has  the  general  sense 
of  cleaving,  and  the  second  (9ps)  is  expressly  used  (Ecc.  x.  9)  in 
that  of  splitting  wood,  some  interpreters  give  both  verbs  that  spe- 
cific meaning  here,  and  suppose  the  verse  to  be  simply  a  description 
of  mortality  or  carnage,  the  effect  of  which  is,  that  human  bones 
lie  about  the  opening  of  the  grave,  or  the  devouring  jaws  of  hell 
(Isai.  v.  14),  as  numerous  and  as  little  heeded  as  so  many  logs  or 
sticks  of  wood.  To  this  it  is  objected,  that  the  phrase  in  (or  on) 
the  earth  is  then  unmeaning,  or  at  least  superfluous,  and  that  the 
verse,  if  thus  explained,  does  not  cohere  with  the  ensuing  con- 
text, which  supposes  the  contents  of  this  verse  to  be  cheering  and 
consolatory.  The  other  interpretation  avoids  these  objections, 
by  explaining  the  first  clause  not  of  cleaving  wood  but  ploughing, 
to  which  the  first  verb  is  applied  in  Arabic.  Like  (one)  plough- 
ing and  cleaving  (making  furrows)  in  the  earth,  not  for  the  sake 
of  mangling  its  surface,  but  to  make  it  fruitful  and  productive, 
(so)  our  bones  are  scattered  at  the  mouth  of  hell,  as  the  necessary 
means  of  a  glorious  resurrection. 

8.  For  unto  thee,  Jehovah,  Lord,  (are)  my  eyes — in  thee  have  1 
confided — pour  not  out  my  soul.  The  for  refers  to  the  consola- 
tory import  of  the  verse  preceding.  The  one  before  us  contains 
several  favourite  Davidic  phrases.  My  eyes  are  unto  thee,  Ps. 
xxv.  15.  In  thee  have  I  confided  (or  sought  refuge),  Ps.  ii.  12. 
xxxi.  2(1.)  In  the  last  clause  the  soul  or  life  is  confounded 
with  its  vehicle.  See  Gren.  ix.  4.  Lev.  xvii.  11,  14.  The  same 
remarkable  expression  is  applied  by  Isaiah  (liii.  12)  to  the  volun- 
tary death  of  the  Messiah.  That  the  verb  literally  means 
to  pour  out,  is  clear  from  Gen.  xxiv.  20.  Isai.  xxxii.  15.  This 
verse  resembles  Ps.  cxl.  8  (7),  in  two  points,  the  combination  Je- 
hovah Adhonai,  and  the  supernumerary  n  in  urrisD  and  rfiS. 


PSALM    CXLII.  279 

9.  Keep  me  from  the  hands  of  the  snare  which  they  have,  netted 
for  me,  and  the  nets  of  the  doers  of  iniquity.  The  word  hands  is 
entirely  omitted  both  in  the  English  Bible  and  the  Prayer  Book 
version.  It  is  put,  by  a  favourite  personification,  for  power  or 
possession.  The  use  of  the  expression  here  was  probably  occa- 
sioned by  its  previous  use  in  Ps.  cxl.  4.  The  verb  netted  is  here 
employed  to  represent  the  cognate  verb  and  noun  in  Hebrew. 

10.  Let  the  wicked  fall  into  their  oivn  traps,  lohile  I  at  the 
same  time  escape.  Compare  Ps.  vii.  16  (15.)  The  combination 
of  the  singular  and  plural  in  the  first  clause — wicked  (men)  and 
his  snares — shows  that  the  singular  denotes  not  a  real  but  ideal 
person,  representing  a  whole  class.  The  best  construction  of  the 
last  clause  is  that  given  in  the  English  Bible  and  retained  above, 
with  the  single  change  of  withal  to  the  synonymous  but  less  am- 
biguous expression,  at  the  same  time.  The  transpositions  of  this 
clause  are  unusual,  even  in  Hebrew — at  the  same  time  I  until  (ov 
while)  I  pass,  i.  e.  pass  by  uninjured  or  escape. 


PSALM     CXLII. 

1.  Maschil.  By  David,  when  he  was  in  the  cave.  A  Prayer. 
It  is  called  a  maschil  or  didactic  psalm  because  it  might  other- 
wise have  seemed  to  contain  matter  wholly  personal  to  David. 
See  above,  on  Ps.  xxxii.  1.  When  he  was,  literally,  in  his  being, 
which  does  not  refer  exclusively  to  time,  but  suggests  the  occasion 
or  exciting  cause.  The  reference  may  be  either  to  the  cave  of 
Adullam  (1  Sam.  xxii.  1),  or  to  that  of  Engedi  (1  Sam.  xxiv.  3), 
or  to  that  period  and  mode  of  life  in  general,  when  David  was 


280  PSALM    CXLII. 

obliged  to  seek  refuge  in  caves,  and  which  he  might  expect  to  see 
reproduced,  under  other  forms,  in  the  experience  of  his  succes- 
sors, for  whose  guidance  and  encouragement  this  psalm  was 
written.  See  above,  on  Ps.  lvii.  1.  It  is  called  a  prayer,  be- 
cause the  complaint  or  description  of  the  danger,  vs.  2 — 5  (1 — 4), 
is  merely  introductory  to  the  petition  for  deliverance,  vs.  6 — 8 
(5 — 7.)     See  above,  on  Ps.  xvii.  1.  lxxxvi.  1.  xc.  1.  cii.  1. 

2(1.)  (  With)  my  voice  to  Jehovah  I  cry  ;  (with)  my  voice  to 
Jehovah  I  make  supplication.  With  the  first  clause  compare 
Ps.  iii.  5  (4)  ;  with  the  second,  Ps.  xxx.  9  (8.)  There  are  also 
coincidences  of  expression  with  Ps.  xxii.  6  (5.)  lxxvii.  2  (1.) 
cxl.  7  (6.)  cxli.  1.  With  my  voice,  i.  e.  audibly,  aloud,  as  op- 
posed to  a  mere  mental  prayer.  The  word  translated  supplication 
means,  according  to  its  etymology,  a  prayer  for  grace  or  mercy. 

3  (2.)  I  pour  out  before  him  my  care  ;  my  trouble  before  him  1 
tell.  With  the  first  clause  compare  Ps.  xlii.  5  (4.)  lxii.  9  (8.) 
1  Sam.  i.  15.  Lam.  ii.  19.  The  word  translated  care  means  pro- 
perly reflection,  meditation,  musing,  especially  such  as  is  anxious 
and  sad.     See  above,  on  Ps.  lxiv.  2  (1.) 

4  (3.)  Because  my  spirit  is  overwhelmed  within  me — and  thou 
knowest  my  path — in  the  way  that  I  go,  they  have  hid  a  snare  for 
me.  The  literal  translation  of  the  first  words  is,  in  my  spirifs  being 
overwhelmed,  which  may  indicate  either  the  time  or  the  cause  of  his 
distress.  See  above,  on  v.  1.  Some  adopt  this  construction  :  when 
my  spirit  is  overwhelmed  (then)  thou  knowest  my  path.  Others  sup- 
pose two  reasons  to  be  given  for  his  calling  upon  God,  his  distress 
and  his  trust  in  the  divine  omniscience.  Because  my  spirit  is 
overwhelmed,  and  (because)  thou  knowest  my  path.  But  as  the 
form  of  the  two  phrases  is  entirely  different  in  Hebrew,  the 
simplest  and  safest  construction  is  "to  treat  the  second  clause  as 
parenthetical.      Within  me,  literally  upon  me  ;  see  above,  on  Ps. 


PSALM    CXLII.  281 

xlii.  5 — 7  (4 — 6.)  In  the  ivay  that  I  go,  i.  e.  along  my  path.  See 
above,  on  Ps.  cxl.  5  (4.)  The  words  may  mean,  however,  as  in 
Ps.  cxliii.  8,  in  the  ivay  that  I  should  go,  i.  e.  in  the  path  of  duty. 
Without  my  fault  they  hid  a  snare  for  me.  With  the  first  clause 
of  this  verse  compare  Ps.  xlii.  5  (4.)  lxi.  3  (2.)  lxxvii.  4  (3), 
and  with  the  last  Ps.  cxl.  6  (5.)  cxli.  9.  cxliii.  8. 

5  (4.)  Look  to  the  right  and  see — and  there  is  no  tune  knowing 
me — refuge  has  failed  me — there  is  no   one  caring  for  my    soul. 
The  first  two  verbs  must  be  translated  as  imperatives,  as  in  the 
margin  of  the  English  Bible.     The  right  hand  is  mentioned  as 
the  post  of  a  protector.     See  above,  on  Ps.  cix.  6.  ex.  5.  exxi.  5 
The  and  at  the  beginning  of  the  second  clause  is  foreign  from 
our  idiom,  which  would  seem  to  require  that  or  for.     We  might 
however   say,  look  to  the  right   and  see,  and  (you  will  find  that) 
there  is  no  one  etc.     Knowing,  recognizing,  willing  to   acknow- 
ledge, much  less  to  defend.      There  is  none  to  me,  i.  e.  I  have  none. 
Far  from  having  a  protector  at  my  right  hand,  I  have  not  even 
one  who  will  acknowledge  that  he  knows  me.      Caring,  literally, 
seeking,  asking,  or  inquiring  after  it,  in  order  to  assist  or  save  it. 
Nearly  the  same  form  of  speech  is  used  to  express  the  very  op- 
posite idea,  that  of  seeking  out's  soul  to  destroy  it.     See  above, 
on  Ps.  xxxv.  4. 

6  (5.)  I  have  cried  unto  thee,  Jehovah.  I  have  said,  Thou  (art) 
my  refuge,  my  portion  in  the  land  of  life.  I  have  cried  and  still 
cry ;  I  have  said  and  still  say.  With  this  last  expression  com- 
pare Ps.  xxxi.  15  (14.)  xli.  5  (4.)  Thou*  (art)  my  refuge,  as  in 
Ps.  lxii.  S  (7.)  lxxi.  7.  My  portion,  as  in  Ps.  xvi.  5.  lxxiii.  26. 
cxix.  57.  Land  of  life  (ov  of  the  Iking),  as  in  Ps.  xxvii.  13. 
Hi.  7  (5.) 

7.  (6.)  Hearken  to  my  cry,  for  I  am  reduced  greatly  ;  free  vie 
from  my  persecutors,  for  they  are  mightier  than  L     All  these  are 


282  PSALM    CXLII 

favourite  Davidic  phrases.  Hearken  to  my  cry,  as  in  Ps.  xvii.  1, 
Ixi.  2(1.)  I  am  reduced  for  weakened)  greatly ',  as  in  Ps.  lxxix. 
8  (7.)  cxvi.  6.  Compare  Judges  vi.  6.  Free  me  from  my  perse- 
cutors, as  in  Ps.  vii.  2  (1.)  They  are  mightier  than  I,  as  in  Ps. 
xviii.  IS  (17.) 

8.  Bring  out  from  prison  my  soul,  to  thank  thy  name.  Me  shall 
the  righteous  surround  when  thou  shall  bestow  on  me  (favour.) 
With  the  first  clause  compare  Ps.  xxv.  17.  cvii.  10.  cxliii.  11. 
Some  suppose  an  allusion  to  Joseph's  imprisonment  and  liberation. 
See  above,  on  Ps.  cv.  17 — 20.  To  thank  (or  praise)  thy  name, 
although  an  exact  translation,  is  restricted  by  the  English  idiom 
to  the  person  mentioned  just  before,  and  can  only  mean  in 
accordance  with  our  usage,  that  I  may  thank  thy  name  ;  whereas 
the  Hebrew  infinitive  knows  no  such  limitation  and  in  this  case 
simply  means,  that  some  one  (without  defining  who)  may  j)raise 
thy  name  ;  or,  exchanging  the  active  for  the  passive  form,  that 
thy  name  may  be  praised  ;  or,  retaining  the  indefiniteness  of  the 
original  expression,  for  the  praising  of  thy  name.  The  agents 
here  intended  are  probably  the  righteous,  who  are  mentioned  in 
the  next  clause.  The  verb  surround,  which  has  a  hostile  sense 
in  Ps.  xxii.  13.  Hab.  i.  4,  here  means  to  gather  round  one  with  a 
friendly  curiosity  and  eagerness,  which  some  suppose  to  be  sug- 
gested by  the  construction  with  the  preposition  (r),  which  cannot 
be  expressed  in  English.  This  sympathy  of  the  righteous  in  his 
joys  and  sorrows  is  a  favourite  idea  with  David.  See  above,  on 
Ps.  xxxv.  27.  xl.  17  (16.)  For  the  meaning  and  construction  of 
the  last  verb,  see  above,  on  Ps.  xiii.  6.  ciii.  10.  cxvi.  7. 


PSALM   CXLIII.  g83 


PSALM     CXLIII. 

This  psalm  may  be  divided  into  two  equal  parts,  separated  by 
the  Selah  in  v.  6.  The  first  contains  a  complaint,  vs.  1 — 6  ;  the 
second  a  prayer  for  mercy,  vs.  7 — 12.  It  resembles  the  preceding 
psalm,  not  only  in  this  relation  of  its  parts,  but  in  its  whole  tone 
and  diction,  its  Davidic  phraseology  combined  with  an  originality 
never  exhibited  by  the  mere  imitator  or  compiler. 

1.  A  Psalm.  By  David.  Jehovah,  hear  my  grayer ',  give  ear 
unto  my  cries  for  mercy  ;  in  thy  faithfulness  answer  me  {and)  in 
thy  righteousness.  The  combination  of  faithfulness  and  righteous- 
ness is  like  that  in  Ps.  xxxvi.  6,  7  (5,  6.)  They  can  hardly  be 
regarded  as  distinct  grounds  of  argument,  but  rather  as  modified 
statements  of  the  same.  The  faithfulness  of  God  has  direct 
reference  to  his  promise  or  covenant  engagements;  his  rio-hte- 
ousness  has  reference  to  the  claims  of  his  own  people,  but  claims 
which  owe  their  existence  to  those  same  covenant  engagements. 


a  ov 


2.  And  enter  not  into  judgment  icitk  thy  servant,  for  just  before 
thee  is  no  one  living.  To  enter  into  judgment  is  a  forensic  phrase 
meaning  to  go  to  law,  to  prosecute,  to  sue.  See  Job  ix.  32. 
xxii.  4.  The  verb  in  the  last  clause  is  not  a  passive  meaning  to 
be  justified,  but  a  neuter  meaning  to  be  just  or  innocent,  to  be  in 
the  right  or  on  the  right  side  of  the  controverted  question.  The 
acknowledgment  in  this  verse  has  caused  the  psalm  to  be  reckoned 
among  the  penitential  psalms.     The  verse  is  often  imitated  or 


•> 


2S4  PSALM    CXLIII. 

referred    to    elsewhere.      See    Job    ix.  2.  xiv.  3.  xv.  14.  Pioni 
iii.  20,  etc. 

3.  For  the  enemy  persecutes  my  soul,  crushes  to  the  earth  my  life 
makes  me  dwell  in  dark  places  like  the  dead  of  old.  This  verse 
assigns  a  reason  for  the  preceding  prayers,  a  connection  indicated 
by  the  for*  He  prays  that  Grod  will  deal  with  him  in  mercy,  not 
in  justice,  by  abandoning  him  to  the  fate  here  described.  Com- 
pare Ps.  vii.  6  (5),  but  especially  Ps.  lxxxviii.  4 — 7  (3 — 6.)  Se-e 
also  Lam.  iii.  6.  The  last  words  some  understand  to  mean 
forever  dead. 

4.  And  overwhelmed  within  me  is  my  spirit ;  in  the  midst  of  me 
desolated  is  my  heart.  With  the  first  clause  compare  Ps. 
cxlii.  4  (3) ;  with  the  second  Ps.  xl.  16  (15.) 

5.  I  remember  the  days  of  old ;  I  meditate  of  all  thy  doing  ; 
of  the  work  of  thy  hands  I  muse.  He  recalls  and  ponders  them, 
not  as  a  source  of  comfort,  as  in  Ps.  xliv.  2 — 4  (1 — 3),  but  of 
sorrow,  from  their  painful  contrast  with  his  actual  condition.  See 
above,  on  Ps.  xxii.  4 — 6  (3 — 5.)  lxxvii.  6  (5),  and  with  the  last 
clause  conijDare  Ps.  xcii.  5 

C.  I  spread  my  hands  unto  thee;  my  soul  is  like  a  weary  land 
to  thee,  i.  e.  thirsts  or  longs  for  thee,  as  a  dry  or  thirsty  land  for 
rain.  See  above,  on  Ps.  lxiii.  2(1.)  A  tveary  land  is  an  unu- 
sual expression,  and  one  of  the  peculiar  features  of  this  psalm. 
"With  the  first  clause  compare  Ps.  xliv.  21  (20.)  The  close  of 
the  complaint  or  lamentation,  and  the  strength  of  the  feeling  with 
winch  it  is  uttered,  are  both  indicated  by  the  Selah. 

7.  Hasten,  answer  me,  Jehovah — my  spirit  fails — hide  not  thy 
face  from  me — or  I  shall  be  confounded  with  (those)  going  down 
(to)  the  pit.     The  meaning  of  the  first  clause  is,  hasten  to  grant 


PSALM    CXLIII.  285 

my  petition.  Fails,  is  spent  or  exhausted.  See  above,  on 
Ps.  xxviii.  1.  xxxix.  11  (10.)  lxix.  IS  (17,)  cii.  3  (2.)  That  lie  is 
in  extremity,  is  urged  as  a  reason  why  God  cannot  fail  to  hear  and 
answer  him.  This  verse  begins  the  main  prayer  of  the  psalm, 
that  in  vs.  1,  2,  being  merely  introductory  to  the  complaint  in 
vs.  3 — 6,  which  is  itself  introductory  to  the  prayer  that  follows. 

8.  Let  me  hear  in  the  morning  thy  mercy  ;  let  me  know  the  way 
that  I  must  go,  for  unto  thee  I  raise  my  soul.  All  these  are 
familiar  thoughts  and  terms  to  the  readers  of  the  psalms  of  David, 
and  may  be  severally  found  in  Ps.  xxv.  1 — 4.  li.  10  (8.)  lix.  17 
(16.)  The  way  that  I  must  go,  not  merely  to  be  right,  but  to  be 
safe  and  happy  ;  the  way  of  safety  as  well  as  that  of  duty.  See 
above,  on  Ps.  cxlii.  7  (6.) 

9.  Free  me  from  my  enemies,  Jehovah,  with  thee  I  hide  myself. 
With  the  first  clause  compare  Ps.  lix.  12  (11.)  cxlii.  7;  with  the 
second,  Ps.  xxvii.  5.  xxxi.  21  (20.)  The  form  of  expression  here, 
however,  is  peculiar  and  original.  The  literal  meaning  is  to  thee 
I  cover,  i.  e.  cover  myself,  the  reflexive  use  of  the  Hebrew  verb 
being  clear  from  Gen.  xxxviii.  14.  Deut.  xxii.  12.  Jon.  iii.  6. 
The  force  of  the  pregnant  construction  is  well  though  freely  given 
in  the  English  version,  I  flee  unto  thee  to  hide  me. 

10.  Teach  me  to  do  thy  will,  for  thou  (art)  my  God.  Thy  spirit 
(is)  good  ;  let  it  guide  me  in  level  ground.  This  is  a  prayer  for 
external  safety,  and  at  the  same  time  for  that  spiritual  guidance, 
without  which  it  is  unattainable.  Compare  Ps.  v.  9  (8.)  xxvi. 
12.  xxvii.  11.  xl.  9  (8.)  exxxix.  10,  24.  Some  make  but  two 
clauses,  and  instead  of  the  short  proposition  in  the  middle,  read, 
let  thy  good  spirit  guide  me  etc.  or  let  thy  spirit,  ("which  is)  good 
guide  me  etc.  Level  ground,  literally  earth  (or  land)  of  evenness 
(or  straightness.)     See  above,  on  Ps.  xxvi.  12. 


2SG  PSALM    CXLIV. 

11.  For  thy  name's  sake,  Jehovah,  thou  wilt  quicken  me;  in  th§ 
righteousness  thou  wilt  bring  out  of  distress  my  soul.  Here  again 
we  have  an  accumulation  of  Davidic  ideas  and  expressions.  For 
thy  name's  sake,  as  in  Ps.  xxiii.  3.  xxv.  11.  xxxi.  4.  cix.  21. 
Thou  u'ilt  quicken  me,  as  in  Ps.  exxxviii.  7.  In  thy  righteousness, 
as  in  Ps.  xxxi.  2.  Bring  my  soul  out  of  trouble,  as  in  Ps.  xxv. 
15.  xxxiv.  IS  (11.)  cxlii.  8  (7.) 

12.  And  in  thy  mercy  thou  wilt  destroy  my  enemies  and  cause  to 
•perish  all  that  vex  my  soul ;  for  I  (am)  thy  servant.  With  the 
first  clause  compare  Ps.  xxxi.  17  (16.)  xviii.  41  (40.)  Some  find 
here  an  allusion  to  the  promise  in  Deut.  viiT  24.  Vexers,  adver- 
saries, persecutors,  of  my  soul.  Thy  servant,  not  merely  a  be- 
liever but  a  chosen  instrument,  not  merely  one  of  thy  people  but 
their  chief  and  representative,  and  as  such  entitled  to  deliverance, 
both  for  their  sake  and  my  own.  In  these  two  verses,  the  form 
of  direct  petition  is  insensibly  exchanged  for  that  of  confident  an- 
ticipation. 


PSALM    CXLIY. 

This  is  a  kind  of  supplement  or  counterpart  to  Ps.  xviii,  in 
which  the  view  there  taken  of  David's  personal  experience  is  ap- 
plied to  the  anticipated  case  of  his  successors.  The  design  thus 
assumed  accounts  for  the  position  of  the  psalm  in  the  collection. 
That  its  being  placed  precisely  here  is  not  fortuitous,  may  be  in- 
ferred from  its  furnishing  a  kind  of  link  between  the  urgent  en- 
treaties of  the  preceding  psalms  and  the  triumphant  praise  of 
those  which  follow.  The  Davidic  origin  of  this  psalm  is  as  marked 
as  that  of  any  in  the  Psalter.     The  accumulation   of  Davidic 


PSALM    CXLIV.  2S7 

phrases  is  confined  to  the  first  part,  while  the  last  is  independent 
and  original,  a  fact  entirely  inconsistent  with  the  supposition  of  a 
later  compilation.  The  Psalmist  thanks  God  for  his  protection 
of  himself  and  of  mankind  in  general,  vs.  1 — 4,  prays  for  deliver- 
ance from  present  dangers,  vs.  5 — 8,  expresses  his  confident  an- 
ticipation of  a  favourable  answer,  vs.  9 — 10,  renews  his  prayer, 
not  only  for  himself  but  for  the  chosen  people,  vs.  11 — 14,  and 
felicitates  them  that  they  are  such,  v.  15. 

1 .  By  David.  Blessed  be  Jehovah,  my  Rock,  the  (one)  training 
my  hands  for  fight,  my  fingers  for  war.  See  above,  on 
Ps.  xviii.  35,  47  (34,  46),  where  most  of  these  expressions  have 
already  been  explained.  Fight  and  war  are  both  verbs  and 
nouns  in  English,  but  the  Hebrew  words  are  nouns  with  the  ar- 
ticle prefixed.  David  here  begins  by  referring  all  the  successes 
of  himself  and  his  successors  to  Jehovah. 

2.  My  mercy  and  my  fortress,  my  high  place,  and  a  deliverer 
for  me,  my  shield  and  (he)  in  whom  I  trust,  the  (one)  subduing 
my  people.  No  less  than  five  of  these  descriptive  epithets  are 
taken  from  a  single  verse  of  Ps.  xviii,  viz.  v.  3  (2.)  Peculiar  to 
the  place  before  us  is  my  mercy,  i.  e.  my  God  of  mercy.  See 
above,  on  Ps.  lix.  18  (1.7.)  The  benefit  of  these  relations  to  Je- 
hovah David  claims  not  merely  for  himself  but  for  his  royal  race, 
which  was  closed  and  yet  perpetuated  in  the  Messiah.  He  in 
whom  I  trust,  literally,  and  in  him  I  trust.  My  people,  in  its 
widest  sense,  including;  Israel  and  the  Gentiles  who  were  to  be 
added  to  the  kingdom  of  David  under  the  reign  of  the  Messiah. 
Compare  Ps.  xviii.  44,  48  (43,  47)  with  the  parallel  passages  in 
2  Samuel. 

3.  Jehovah,  what  (is)  man,  that  thou  shouldst  hioio  him,  the 
son  of  man,  that  thou-  shouldst  think  of  him?  The  greatness  of 
God's  goodness  is  enhanced  by  a  view  of  man's  insignificance  and 


288  PSALM   CXLIV. 

un worthiness.  The  original  construction  seems  to  be,  what  is 
man  ?  (nothing),  and  (jet)  thou  knowest  him  etc.  To  know  is 
here  to  recognise  as  being  in  existence,  to  take  notice  of.  The 
first  man  is  the  generic  term,  the  second  one  denoting  weakness. 
See  above,  on  Ps.  viii.  5  (4),  and  compare  2  Sam  vii.  IS. 

4.  Man  to  vanity  is  like  ;  his  days  (are)  as  a  passing  shadow. 
He  cannot  therefore  be  a  worthy  object,  in  himself,  of  the  divine 
regard  and  favour.  "With  the  first  clause  compare  Ps.  xxxix. 
6,  7  (5,  6),  lxii.  10  (9) ;  with  the  second,  Ps.  cii.  12  (11.)  ciii.  15. 

5.  Jehovah,  bow  thy  heavens  and  come  down  ;  touch  the  moun- 
tains and  let  them  smoke.  With,  the  first  clause  compare  Ps. 
xviii.  10  (9.)  What  God  is  tbere  described  as  doing,  be  is  here 
besought  to  do  again.  With  the  last  clause  compare  Ps.  civ.  32 
Mountains ,  in  all  sucb  connections,  would  necessarily  suggest  the 
idea  of  states  and  kingdoms.     See  above,  on  Ps.  xlvi.  3,  4(2,  3.) 

6.  Lighten  lightning  and  scatter  them;  send  out  thy  arrows 
and  confound  them.  The  first  word  in  Hebrew  is  a  verb  occurring 
nowhere  else,  and  composed  of  the  same  radicals  with  the  common 
word  for  lightning  which  immediately  follows.  For  the  meaning 
of  the  other  terms,  see  above,  on  Ps.  xviii.  15  (14),  and  compare 
the  parallel  passage,  2  Sam.  xxii.  15  (14),  with  which  the  writer 
of  the  psalm  before  us  was  certainly  acquainted,  as  appears 
from  his  occasional  use  of  its  peculiar  readings. 

7.  Send  thy  hands  from  on  high  ;  rid  me  and  free  me  from  (the) 
many  waters,  from  the  hand  of  aliens.  With  the  first  clause 
compare  Ps.  xviii.  17  (16.)  For  hand  we  have  here  the  plural 
hands,  and  for  the  two  verbs  there  used  two  substantially  equiva- 
lent, the  first  of  which  has  the  sense  here  given  to  it  only  in  this 
place  and  the  cognate  languages,  and  is  therefore  well  represented 
by  the  less  usual  English  word  rid.    With  the  last  clause,  comparo 


PSALM    CXLIV.  289 

Ps.  xviii.  45,  46  (44,  45),  where  the  phrase  sons  of  strangeness 
(or  of  foreign  'parts)  has  been  explained  ahead  j. 

8.  Whose  month  speaks  fraud,  and  their  right  hand  (is)  a  righ 
hand  of  falsehood.  The  word  translated  fraud  is  properly  a 
negative  meaning  vanity  or  emptiness,  but  applied  to  the  want  of 
moral  goodness  and  especially  of  truth.  See  above,  on  Ps.  xxiv.  4. 
The  right  hand  is  mentioned  in  allusion  either  to  the  practice  of 
swearing  with  uplifted  hand  (Ps.  cvi.  26),  or  to  that  of  striking 
hands  in  bargains  (2  Kings  x.  15.)  There  seems  to  be  reference, 
in  this  verse,  to  the  feigned  obedience  of  the  enemy,  Ps.  xviii. 
45  (44.) 

9.  Oh  God,  a  new  song  I  will  sing  to  thee  ;  with  a  lyre  of  ten 
(strings)  I  will  play  (or  make  music)  to  thee.  See  above,  on 
Ps.  xxxiii.  2,  3,  where  David  exhorts  others  to  do  what  he  here 
resolves  and  vows  to  do  himself.  The  new  song  still  implies  a 
new  occasion  for  it,  so  that  he  here  begins  to  anticipate  the  an- 
swer to  his  foregoing  prayers.  • 

10.  The  (one)  giving  salvation  to  kings  ;  the  (one)  ridding 
David  his  servant  from  an  evil  sword.  This  mode  of  connecting 
sentences,  by  a  participle  agreeing  with  a  noun  in  the  foregoing 
context,  is  a  characteristic  feature  of  Ps.  xviii.  See  vol.  i. 
pp.  144,  145.  The  kings  particularly  meant  are  the  theocratical 
sovereigns,  the  royal  family  of  David.  Ridding,  the  participle 
of  the  verb  so  rendered  in  v.  7.  David  (as)  his  servant,  because 
he  is  his  servant,  in  the  sense  repeatedly  explained  already.  See 
above,  on  Ps.  cxliii.  2,  12.  David  speaks  of  himself  by  name, 
not  only  here  but  in  Ps.  xviii.  51  (50.)  lxi.  7  (6. J  lxiii.  12  (11.) 
2  Sam.  vii.  26.  An  evil  sword,  not  only  dangerous  but  wicked. 
Compare  Ps.  xxii.  21  (20.) 

11.  Rid  me  and  free  me  from  the  hand  of  aliens ,  whose  Trwutli 
vol.  in.         13 


290  PSALM    CXLIV. 

speaks  fraud*  ana  whose  right  hand  (is)  a  right  hand  of  falsehood 
In  resuming  the  language  of  direct  petition,  the  terms  of  vs.  7,  8, 
are  studiously  repeated,  as  if  to  show  that  this  prayer  is  parallel  to 
that,  and  not  an  addition  to  it. 

12.  So  that  our  sons  (may  be)  as  plants  grown  large  in  their 
youth,  our  daughters  as  corner-stones  hewn  (for)  the  building  of 
the  temple.  The  reminiscences  or  imitations  of  Ps.  xviii  suddenly 
cease  here,  and  are  followed  by  a  series  of  original,  peculiar,  and 
for  the  most  part  no  doubt  antique  expressions.  On  the  supposi- 
tion that  the  title  is  correct  in  making  David  the  author,  this  is 
natural  enough.  On  any  other  supposition  it  is  unaccountable, 
unless  by  the  gratuitous  assumption,  that  this  is  a  fragment  of  an 
older  composition,  a  mode  of  reasoning  by  which  any  thing  may 
be  either  proved  or  disj)roved.  The  first  word  in  Hebrew  is  the 
relative  pronoun,  and  the  literal  meaning  of  the  clause  is,  (by) 
which  for  in  consequence  of  which)  our  sons,  etc.  The  which  re- 
fers to  the  deliverance  prayed  for  in  the  preceding  verse.  Grown 
large,  literally  magnified  or  made  great.  The  common  version 
(grown  up  in  their  youth)  has  a  paradoxical  appearance,  arising 
from  the  ambiguity  of  our  phrase  grown  up,  which  is  applied  (like 
the  Greek  ?}A*xia)  both  to  age  and  stature.  The  word  translated 
corner-stones  has  the  same  sense  in  Zech.  ix.  15.  The  corner- 
stones are  mentioned  as  those  which  were  hewn  and  polished  with 
peculiar  care.  Likeness  or  model  would  agree  better  with  the 
usage  of  the  Hebrew  word  (^t^),  but  its  primary  sense,  as  a 
derivative  of  the  verb  (*"£?)  to  build,  is  here  still  more  appropri- 
ate. Most  interpreters  give  the  last  word  the  vague  sense  of  a 
palace,  considered  as  a  splendid  building.  There  is  something, 
however,  far  more  striking  in  the  translation  temple,  found  in  the 
Prayer-Book  and  the  ancient  versions.  The  omission  of  the  article 
is  a  poetic  license  of  perpetual  occurrence.  The  temple  was  the 
great  architectural  model  and  standard  of  comparison,  and  particu- 
larly remarkable  for  the  great  size  and  skilful  elaboration  of  its 


PSALM    CXLIV.  291 

foundation-stones,  some  of  winch,  there  is  reason  to  believe,  have 
remained  undisturbed  since  the  time  of  Solomon.  See  Robinson's 
Palestine,  vol.'  i,  pp.  422—426. 

13.  Our  garners  full,  affording  from  land  to  land  ;  our  flocks 
bearing  thousands,  multiplied  by  myriads,  in  our  streets.  From 
kind  to  kind  seems  to  denote  not  only  variety  but  regular  succes- 
sion, as  expressed  in  Hengstenberg's  version,  one  kind  after  an- 
other. Compare  Ps.  lxxxiv.  8  (7.)  The  participles  in  the  next 
clause  are  highly  idiomatic  and  scarcely  reproducible  in  any 
other  lano-uao-e.  A  somewhat  similar  example  occurs  above, 
Ps.  lxix.  32  (31.)  But  there  both  forms  are  active,  whereas  here 
we  have  one  active  and  one  passive  participle,  formed  directly 
from  the  Hebrew  words  denoting  a  thousand  and  a  myriad,  the 
last  of  which  is  a  derivative  of  the  verb  to  increase  or  multiply, 
and  would  therefore  necessarily  suggest  that  idea.  See  above,  on 
Ps.  iii.  7  (6.)  lxviii.  18  (17.)  Streets,  though  not  incorrect,  is 
an  inadequate  translation  of  the  Hebrew  word  (rviXin),  which 
means  external  spaces,  streets  as  opposed  to  the  inside  of  houses, 
fields  or  country  as  opposed  to  a  whole  town.  Here  it  includes 
not  onlv  roads  but  fields. 

14.  Our  oxen  loaded — no  damage  and  no  loss — and  no  complaint 
in  oar  streets.  The  first  particular  implies  abundance.  For  the 
use  of  oxen  as  beasts  of  burden,  see  1  Chr.  xii.  40.  Damage  and 
loss,  literally,  breach  and  going  forth.  Complaint,  literally,  cry, 
but  especially  for  loss  of  the  fruits  of  the  earth.  See  Isai.  xxiv.  11. 
Some  give  the  sentence  an  entirely  different  meaning,  by  supposing 
the  word  translated  oxen  to  mean  princes,  as  it  does  in  Zech.  ix.  7. 
xii.  5,  6,  and  giving  the  participle  joined  with  it  the  Chaldee  sense 
of  raised  erect  or  upright.  Going  out  then  means  going  out  to 
war,  as  in  Am.  v.  3,' breach  the  incursion  of  an  enemy,  and  cry  a 
war-cry.  But  the  first  Hebrew  word  in  question  (t^**)  is  applied 
only  to  the  chiefs  of  Edom  (Gen.  xxxvi.  15),  except  in  the  latest 


292  PSALM    CXLV. 

books  of  the  Old  Testament,  such  as  Zechariah ;  and  we  naturally 
look  for  oxen  after  sheep,  as  in  Ps.  viii.  S  (7.) 

15.  Happy  the  people  (with)  whom  (it  is)  thus !  Happy  the  people 
whose  God  (is)  Jehovah  !  The  clauses  are  not  antithetical  but 
equivalent.  The  people  means  the  (chosen)  people,  Israel,  with 
whom,  in  prosperous  times,  it  was  thus,  and  was  thus  for  the  very 
reason  that  Jehovah  was  their  God. 


PSALM    CXLY. 

This  has  been  happily  characterized  as  the  "new  song"  prom- 
ised in  Ps.  cxliv.  9.  In  other  words,  it  is  the  song  of  praise,  cor- 
responding to  the  didactic,  penitential,  and  supplicatory  psalms  of 
this  series.  In  form  it  is  an  alphabetical  psalm,  and  like  others  of 
that  class  (see  vol.  i.  p.  206)  admits  of  no  analysis,  being  made  up 
of  variations  on  a  single  theme,  the  righteousness  and  goodness  of 
the  Lord  to  men  in  general,  to  his  own  people  in  particular,  and 
more  especially  to  those  who  suffer.  The  letter  nun  is  wanting, 
being  omitted,  as  some  suppose,  for  the  sake  of  having  three  equal 
stanzas,  each  containing  seven  verses.  The  Septuagint  supplies 
the  omission,  in  a  very  inartificial  manner,  by  anticipating  v.  17 
before  v.  15,  with  a  simple  change  of  righteous  (P^TS)  to  faith- 
ful (Wr),  as  in  Ps.  cxi.  7. 

1.  Praise.     By  David.     I  will  exalt  thee,  my  God,  the  King 
and  will  hless  thy  name  to  eternity  and  perpetuity.     This  is  the 
only  case  in  which  the  word  Praise  stands  alone  as  the  designation 
or  description  of  a  psalm.     It  evidently  bears  an  antithetical  re- 
lation to  the  title  Prayer  in  Ps.  cxlii.  1,  the  rather  as  the  Hebrew 


PSALM    CXLV.  093 

words  (njsti  and  n|MR)  are  still  more  alike  than  their  English 
equivalents,  differing  only  in  a  single  letter.  I  will  exalt  thee,  as 
in  Ps.  xxx.  2(1),  where  the  reason  is  expressed  that  is  here  im- 
plied, to  wit,  that  God  had  exalted  him.  The  king,  the  only  true 
king,  the  king  of  kings,  by  whom  they  are  put  up  and  down,  pro- 
tected and  punished.  See  above,  on  Ps.  cxliv.  10,  and  compare 
Ps.  v.  3  (2.)  xx.  10  (9.)  xxiv.  8,  10.  xxix.  10.  xciii.  1.  xcv.  3. 
xcvi.  10.  xcix.  1.  The  regal  honours  paid  to  himself  by  others 
David  here  transfers  as  due  to  God  alone.  Bless  thy  name,  i.  e. 
reverently  praise  it.  See  above,  on  Ps.  v.  12  (11.)  xxxiv.  2  (1.) 
ciii.  1.  Forever  and  ever,  in  reference  not  merely  to  himself  but 
to  his  royal  race,  which  is  to  live  forever.  See  above,  on 
Ps.  cxxxviii.  8. 

2.  Every  day  will  I  bless  thee  and  praise  thy  name  to  eter- 
nity and  perpetuity.  Compare  Ps.  lxviii.  20  (19.)  lxix.  31  (30.) 
xcii.  2,  3.     Every  day  denotes  constancy  and  regularity. 

3.  Great  (is)  Jehovah  and  to  be  praised  exceedingly,  and  to  his 
greatness  there  is  no  search,  i.  e.  it  is  unsearchable.  The  first 
clause  is  quoted  in  Ps.  xlviii.  2(1.)  Greatly  to  be  praised,  as  in 
Ps.  xviii.  4  (3.)  xcvi.  4.  cxiii.  3.  His  greatness,  as  displayed  in 
act,  his  great  performance  or  performances.  See  above,  on 
Ps.  lxxi.  21.  With  the  last  words  of  the  verse  compare  Ps. 
xl.  6  (5.) 

4.  Generation  to  generation  lauds  thy  deeds,  and  thy  mighty 
doings  they  declare.  With  the  first  clause  compare  Ps.  xix.  3  (2.) 
The  verbs  are  of  the  future  form,  lauds  and  will  laud,  declare 
and  will  declare.  The  first  verb  is  the  one  used  in  Ps.  Ixiii.  4  (3.) 
cxvii.  1.  Mighty  doings,  literally,  mights  or  foivers,  but  always 
used,  like  greatness,  in  an  active  not  an  abstract  sense.  See 
above,  on  Ps.  xx.  7  (6.)  cvi.  2.      They  declare  may  agree  with 


294  PSALM    CXLV. 

men  indefinitely,  or  with  the  double  generation  in  the  first  clause, 
which,  however,  is  there  construed  with  a  verb  in  the  singular. 

5.  (Of)  the  beauty  of  the  honour  of  thy  majesty,  and  the  words 
of  thy  wonders,  I  icill  muse  (or  meditate.)  The  accumulation  of 
synonymous  expressions  in  the  first  clause  has  been  falsely  repre- 
sented as  a  proof  of  later  date  and  a  corrupted  taste,  whereas  it 
only  proves  intensity  of  admiration.  For  examples  of  the  same 
thing  in  undisputed  psalms  of  David,  see  above,  Ps.  xviii.  3  (2.) 
Ixii.  8  (7).  Beauty  and  majesty,  as  in  Ps.  xlv.  4  (3.)  Honour 
or  glory,  as  in  Ps.  xix.  1.  Words  of  thy  wonders  are  the  wonders 
or  wondrous  deeds  themselves,  considered  as  subjects  of  discourse 
or  celebration.  See  above,  on  Ps.  lxv.  4  (3.)  cv.  27.  I  will 
muse,  as  in  Ps.  lxxvii.  13  (12.)  cxix.  15,  23,  27,  48,  78,  14S. 

6.  And  the  force  of  thy  dread  (deeds)  they  utter — and  (as  to) 
thy  greatness,  I  will  recount  it.  Dread,  literally,  feared,  and  then 
to  be  feared,  as  praised  means  to  be  praised  in  v.  3  above.  Utter, 
literally  say,  precisely  as  in  Ps.  xl.  11  (10.)  Greatness,  or  ac- 
cording to  the  reading  in  the  text  of  the  Hebrew  Bible,  great- 
nesses, i.  e.  great  deeds,  as  mights  means  mighty  deeds  in  v.  5. 

7.  The  memory  of  thy  great  goodness  they  pour  forth,  and  (of) 
thy  righteousness  they  sing  (or  shout.)  Memory,  as  in  Ps.  vi.  6  (5.) 
Great  goodness  is  the  order  of  the  words  not  only  in  Eng- 
lish but  in  Hebrew,  where  it  is  unusual.  See  above,  on 
Ps.  lxxxix.  51  (50.)  Pour  forth,  as  in  Ps.  xix.  3  (2.)  lxxviii.  2. 
Compare  Ps.  lix.  8  (7.)  Thy  righteousness,  as  in  Ps.  xxxi.  2  (1.) 
li.  16  (14.)  cxliii.  1.  Sing  or  shout  for  joy.  The  construction 
is  like  that  in  Ps.  li.  16  (14.)  lix.  17  (10.) 

8.  Gracious  and  compassionate  (is)  Jehovah,  slow  to  anger  and 
great  (in)  mercy.      Compare  Ps.  Ixxxvi.  15  (14.)  ciii.  S.  cxi.  4. 


PSALM    CXLV.  295 

Instead  of  the  usual  expression  (^h)  much  or  abundant,  we  have 
here  great,  in  allusion  to  its  previous  use  in  vs.  3,  6. 

9.  Good  (is)  Jehovah  to  all,  and  his  compassions  (are)  over  all 
his  works.  All,  literally,  the  all,  the  whole  universe.  See 
above,  on  Ps.  cxix.  91.  Over  or  upon,  the  first  suggesting  the 
idea  of  a  coverino;,  the  second  that  of  a  descent  from  above.  His 
works,  the  things  which  he  has  made,  his  creatures.  See  above, 
on  Ps.  ciii.  22.  The  argument  implied  is,  how  much  more  to 
his  own  people,  the  creatures  of  his  grace.  See  above,  on 
Ps.  exxxviii.  8. 

10.  All  thy  creatures,  oh  Jehovah,  praise  (or  thank)  thee,  and 
thy  saints  bless  thee.  The  future  forms,  as  usual,  denote  that  it  is 
so  and  will  be  so.  The  superfluous  n  in  the  last  word  is  an  or- 
thographical peculiarity  like  that  in  Ps.  exxxix.  3.  cxl.  8.  cxli.  8. 
As  saints  (or  gracious  ones)  are  more  than  creatures,  so  to  bless 
is  more  than  to  praise.     See  above,  on  v.  1 . 

.11.  The  glory  of  thy  reign  they  utter,  and  thy  might  they  speak. 
Compare  Ps.  ciii.  19.  Thy  reign  or  kingdom,  which  is  universal. 
The  whole  phrase  may  mean  thy  royal  dignity  or  honour. 

12.  To  make  known  to  the  sons  of  man  his  mighty  deeds,  and  the 
glory  of  the  majesty  of  his  reign  (or  kingdom.)  Some  give  the 
infinitive  the  force  of  a  gerund,  by  making  known  ;  but  the  true 
sense  seems  to  be,  so  as  to  (or  so  that  they)  make  known.-  See 
above,  on  Ps.  lxxviii.  18. 


5 


13.  Thy  reign  is  a  reign  of  all  eternities,  and  thy  dominion  in 
generation'  and  generation.  These  words  are  also  found  in 
Dan.  iii.  33.  iv.  31.  The  meaning  of  the  last  clause  is,  thy  domi- 
nion still  exists  and  shall  exist  in  every  successive  generation. 


6 


296  PSALM    CXLV. 

14.  An  upholder  (is)  Jehovah  for  all  the  falling,  a  lifter  up 
for  all  the  boiccd  down.  The  first  word  in  each  clause  is  properly 
a  participle,  here  used  as  a  noun,  and  therefore  followed  by  the 
preposition  to  or  for.  Translated  in  either  way,  the  words  neces- 
sarily suggest  the  idea  of  habitual  action.  With  the  first  clause 
compare  Ps.  xxxvii.  17,  24.  liv.  6  (4.)  cxix.  116. 

15.  The  eyes  of  all  unto  thee  (look  and)  wait,  and  thou  giv est 
them  their  food  in  its  season.  The  verb  in  the  first  clause  means 
to  wait,  expect,  or  hope,  but  is  here  construed  with  the  preposi- 
tion to  or  towards,  which  implies  the  act  of  turning  or  looking  to 
the  object  confided  in.  Givest,  literally  giving,  i.  e.  (art  habit- 
ually) giving.  See  above,  on  Ps.  civ.  27,  where  these  words  are 
quoted. 

16.  Opening  thy  hand  and  satisfying  to  every  living  (thing  its) 
desire,  or  the  desire  of  every  living  thing.  Another  construction, 
preferred  by  some  interpreters,  is,  satisfying  (giving  satisfaction) 
to  every  living  thing  (in  its)  desire,  viz.  that  which  it  desires. 
See  the  imitation  of  this  verse  in  Ps.  civ.  28,  and  compare 
Ps.  ciii.  5.  Acts  xiv.  17.  The  words  satisfy  and  will  (or  desire) 
are  combined,  as  here,  in  Deut  xxxiii.  23. 

17.  Righteous  (is)  Jehovah  in  all  his  ways  and  merciful  in  all 
his  works.  Justice  and  mercy  are  not  mentioned  here  as  oppo- 
sites,  but  rather  as  equivalents,  the  goodness  of  God  being  really 
included  in  the  rectitude  so  frequently  ascribed  to  him. 

18.  Near  (is)  Jehovah  to  all  calling  upon  Mm,  to  all  falling 
upon  him  in  truth,  i.  e.  sincerely,  with  importunate  desL-e  and 
strong  confidence.     With  this  verse  compare  Ps.  xxxiv.  7,  ]  9. 

19.  The  will  of  his  fearers  he  will  do,  and  their  cry  he  will 
hear,  and  will  save  them.     lie  will  do  what  they  desire,  or  grant 


PSALM    CXLVI.  297 

their  prayer,  especially  their  prayer  for  help  in  time  of  danger  and 
distress,  as  intimated  in  the  last  clause.  Compare  Ps.  xxxiv.  10, 
16  (9,  15.)  xxxvii.  40. 

20.  Jehovah  keeps  all  that  love  him,  and  all  the  wicked  will  he 
destroy.  The  fearers  of  v.  19  and  the  lovers  of  this  verse  are  iden- 
tical, which  shows  that  godly  fear  and  love  are  not  incompatible. 
Keeps,  literally  keeping,  as  in  v.  15,  from  all  danger  and  distress, 
preserving. 

21.  The  praise  of  Jehovah  shall  my  mouth  speak,  and  all  flesh 
shall  bless  his  holy  name  forever,  or  retaining  the  idiomatic  form  of 
the  original,  all  flesh  shall  bless  the  name  of  his  holiness  (or  his 
name  of  holiness)  to  eternity  and  perpetuity.  The  use  of  the  word 
praise  connects  this  verse  with  the  title  or  inscription  in  v.  1, 
which  is  thereby  justified  or  proved  to  be  correct.  All  flesh,  as 
in  Ps.  lxv.  3  (2.)     His  holy  name,  as  in  Ps.  xxxiii.  21. 


PSALM    CXLVI. 

This  psalm  may  be  divided  into  two  equal  parts,  the  first  of 
which  describes  the  happiness  of  those  who  trust  in  God  and  not 
in  man,  vs.  1 — 5,  while  the  second  gives  the  reason,  drawn  from 
the  divine  perfections,  vs.  6—10.  The  psalm  is  distinguished 
from  the  Davidic  series  which  precedes  it  (exxxviii — cxlv)  by 
its  whole  internal  character.  At  the  same  time  its  coincidences 
of  expression  with  the  one  immediately  before  it  show  that  it  was 
meant  to  be  used  in  connection  with  it,  and  may  therefore  be  re- 
garded as  the  closing  psalm  of  the  whole  series  beginning  with 


298  PSALM    C  LVI. 

Ps.  cxxxv,  and  belonging  to  the  time  of  Haggai  and  Zechariah,  to 
which  the  psalm  before  us  is  expressly  referred  in  the  Septuagint 
Version. 

1.  Hillelujah  !  Praise,  oh  my  soul,  Jehovah!  See  above, 
Ps.  ciii.  1,  22.  civ.  1,  35.  The  Hallelujah  never  appears  in  any 
psalm  which  bears  the  name  of  David,  and  is  indeed  as  character- 
istic of  the  later  psalms  as  the  Selah  is  of  the  more  ancient. 

2.  I  will  praise  Jehovah  while  I  live  ;  I  will  make  music  to  my 
God  while  I  still  (exist.)  For  the  literal  meaning  of  these  words, 
see  above,  on  Ps.  civ.  33,  from  which  they  are  borrowed,  with  the 
unimportant  change  of  sing  to  praise. 

3.  Trust  ye  not  in  princes,  in  the  son  of  man,  to  whom  there  is  no 
salvation,  who  cannot  save  either  himself  or  others,  but  is  wholly 
dependent  upon  God.  Compare  Ps.  xl.  5  (4.)  lxxv.  7,  8  (6,  7.) 
cviii.  13.  cxvi.  11.  cxliv.  10.  This  may  be  regarded  as  an  exhort- 
ation to  men  in  general  from  Israel,  an  exhortation  founded  on  his 
own  experience. 

4.  Forth  goes  his  spirit,  he  returns  to  his  earth  ;  in  that  very  day 
his  thoughts  perish.  For  the  meaning  of  the  first  clause,  see  above, 
on  Ps.  civ.  29.  The  primary  idea  of  breath  and  the  secondary 
one  of  spirit  run  into  each  other  in  the  usage  of  the  Hebrew  word 
(T?^))  so  that  either  may  be  expressed  in  the  translation,  without 
entirely  excluding  the  other.  His  thoughts,  his  vain  notions  or 
ambitious  schemes. 

5.  Happy  he  whose  help  is  the  God  of  Jacob,  (and)   his  reliance 
on  Jehovah  his  God.      Whose  help,  literally,  in  whose  help,  i.  e 
engaged,  employed  in  it,  or  more  probably,  among  whose  helpers. 
Compare  Ps.  xlv.  10  (9.)  liv.  6  (4.)  xcix.  6.  cxviii.  7.     The  divine 
name  (*>«)  here  used  suggests  the  idea  of  almighty  power,  as 


PSALM    CXLVI.  299 

opposed  to  that  of  human  weakness.  Reliance,  literally,  expecta- 
tion, hope  ;  but  the  first  idea  is  necessarily  suggested  by  the  prepo- 
sition on. 

6.  Who  made  heaven  and  earth,  the  sea,  and  all  that  (is)  in  them 
— the  (one)  keeping  truth  forever.  Two  reasons  are  here  given  for 
thus  relying  upon  God ;  his  almighty  power,  as  exercised  and 
proved  in  the  creation  of  the  world,  and  his  unchangeable  fidelity. 
See  above,  Ps.  xxv.  5.  Who-  made,  literally,  making,  with  the 
usual  reference  to  God's  creative  power  as  still  exerted  in  the  sus- 
tentation  of  the  universe.  See  above,  on  Ps.  lxv.  7  (6.)  cxxi.  2. 
cxliv.  2. 

7.  Doing  justice  to  the  oppressed — giving  bread  to  the  hungry — 
Jehovah,  freeing  (or  the  liberator  of)  the  bound.  He  is  not  only 
able  but  accustomed  to  relieve  those  in  distress,  of  whom  several  dis- 
tinct classes  are  here  specified  as  samples.  Compare  Ps.  xxxvii.  19. 
lxviii.  6,  7  (5,  6.)  cvii.  5,  9,  10.  cxlv.  14.  Hunger  and  captivity 
are  both  familiar  figures  for  spiritual  evils,  as  well  as  literal  desig- 
nations of  external  ones,  both  which  may  here  be  considered  as 
included. 

8.  Jehovah  opens  (the  eyes  of)  the  blind  ;  Jehovah  raises  up  the 
bowed  down  ;  Jehovah  loves  the  righteous.  The  ellipsis  in  the  first 
clause  is  not  so  harsh  in  Hebrew  as  in  English,  because  the  verb 
(np.^)  is  almost  confined,  in  usage,  to  the  eyes,  and  would  at  once 
suggest  them  to  a  Hebrew  reader.  All  the  verbs  are  of  the  parti- 
cipial form,  opening,  raising,  loving,  i.  e.  continually  doing  so. 
The  first  clause  is  applicable  both  to  bodily  and  mental  blindness. 
Compare  Deut.  xxviii.  29.  Isai.  lix.  10.  Job  xii.  25.  The  second 
clause  is  borrowed  from  Ps.  cxlv.  14. 

9.  Jehovah  preserves  strangers  ;  orphan  and  widow  he  relieves  ; 
and  the  way  of  wicked  men  makes  crooked.     The  stranger,  the  or- 


300  PSALM    CXLVII. 

phan,  and  the  widow  are  constantly  presented  in  the  Law  as  objects 
of  compassion  and  beneficence.  See. above,  on  Ps.  lxviii.  6,  7  (5,  6.) 
Itelieves,  restores,  raises  up  from  their  low  condition.  As  a  straight 
path  is  an  emblem  of  prosperity,  to  render  one's  path  crooked  is  to 
involve  him  in  calamity.  The  same  verb  is  applied,  in  a  moral 
sense,  to  the  perverse  conduct  of  the  wicked,  Ps.  cxix.  78. 

10.  Jehovah  (reigns  and)  shall  reign  to  eternity  ;  thy  God,  oh 
Zion,  to  generation  and  generation.  Hallelujah  (praise  ye  Jah) ! 
The  Psalm  closes  with  a  grand  sentence  from  the  Song  of  Moses, 
Ex.  xv.  IS,  to  which  a  parallel  clause  is  added,  and  a  concluding 
Hallelujah,  winding  up  the  whole  series  of  psalms,  supposed  to 
have  been  sung  at  the  completion  of  the  second  temple. 


PSALM    CXLVII. 

A  song  of  praise  to  Jehovah  on  account  of  his  goodness  to  hia 
creatures  generally,  and  to  his  church  or  chosen  people  in  particu- 
lar. Both  these  themes  run  through  the  psalm  ;  but  one  is  pre- 
dominant in  the  first  part,  vs.  1 — 1 1  ;  the  other  in  the  second,  vs. 
12 — 20.  The  four  remaining  psalms  (cxlvii — cl),  connected  to- 
gether, and  distinguished  from  what  goes  before,  by  the  Hallelujah 
with  which  they  all  begin  and  end ;  by  their  joyous  tone,  unmixed 
with  lamentation  or  complaint ;  by  their  frequent  allusions  to  some 
great  deliverance  recently  experienced ;  and  by  the  peculiar  way 
in  which  they  bring  together  the  exhibitions  of  God's  glory  in  the 
works  of  nature  and  in  his  dealings  with  the  church ;  have  not 
improbably  been  represented  as  a  series,  intended  to  commemo- 
rate the  completion  of  the  walls  of  Jerusalem  by  Nehemiah,  an 


PSALM    CXLVII.  30i 

event  described  in  the  history  itself,  as  putting  an  end  to  the  re- 
proach of  Israel,  and  restoring  the  Holy  City  to  its  proper  rank. 
See  Neli.  i.  3.  ii.  5,  17.  vi.  6,  7,  15, 16.  vii.  4.  ix.  6,  13,  14.  x.  29. 
xii.  27,  35,  41,  43. 

1.  Hallelujah  (praise  ye  Jah),  for  it  is  good  to  celebrate  our 
God,  for  it  is  sweet  (and)  praise  becoming.  This  is  made  up  of 
the  beginnings  of  three  other  psalms.  See  above,  Ps.  xcii.  2(1.) 
exxxv.  3.  xxxiii.  1.  Celebrate,  make  music  to,  with  voice  and  in- 
strument. See  above,  on  Ps.  vii.  18  (17.)  Instead  of  it  is  siveet 
some  read  he  is  lovely,  i.  e.  a  worthy  object  of  supreme  affection, 
as  in  Ps.  exxxv.  3.  But  even  there  the  construction  is  a  doubt- 
ful one,  and  here  the  first  proposed  above  is  recommended  by  the 
fact  that  the  epithets  before  and  after  relate  not  to  God  himself 
but  to  his  praise. 

2.  Building  Jerusalem  (is)  Jehovah  ;  the  outcasts  of  Israel  he 
gathers.  The  rebuilding  of  the  walls  in  the  days  of  Nehemiah, 
may  be  said  to  have  completed  the  fulfilment  of  the  promise  in 
Lsai.  xi.  12.  lvi.  8.     Compare  Ps.  cvii.  3. 

3.  The  (one)  healing  the  broken-hearted  and  binding  up  their 
wounds.  ■  This  was  true  as  a  general  description,  and  specially 
exemplified  in  the  deliverance  which  Israel  had  experienced. 
See  above,  on  Ps.  xxxiv.  19  (18.)  ciii.  3,  and  compare  lsai.  lxi.  1. 

4.  Telling  the  number  of  the  stars — to  all  of  them  names  he 
calls.  The  God  who  thus  provides  for  Israel  is  the  God  of  nature 
no  less  than  of  grace.  Telling,  counting,  reckoning,  estimating. 
Not  determining  beforehand,  but  simply  doing  what  man  cannot. 
See  Gen.  xv.  5,  and  compare.  Gen.  xiii.  16,  Num.  xxiii.  10.  lsai. 
lxv.  12.  He  not  only  counts  but  names  them,  calling  them  all  by 
name.     The  verse  is  borrowed  from  lsai.  xl.  26,  where  as  here 


302  PSALM    CXLVII. 

God's  knowledge  and  control  of  nature  is  presented  as  a  source 
of  consolation  to  Lis  people.  m 

5.  Great  is  our  Lord  and  of  much  power  ;  to  his  understand 
ing  there  is  no    member,  i.  e.  it   is   incalculable  and  immense. 
Compare   Isai.  xl.  26,  28.      Of    muck    power,   or   abundant   in 
strength. 

6.  Raising  up  the  humble  (is)  Jehovah,  casting  down  the 
wicked  to  the  very  earth.  See  above,  Ps.  cxlvi.  8,  9.  To  the 
very  earth,  literally,  even  to  the  earth. 

7.  Respond  to  Jehovah  with  thanksgiving  ;  make  music  to  our 
God  with  a  harp.  The  first  verb  has  its  proper  sense  of  answer- 
ing or  responding,  as  in  Ps.  cxix.  172.  It  may  be  doubted 
whether  it  ever  has  that  of  simply  singing.  Respond,  i.  e.  to  his 
manifold  favours. 

S.  The  (one)  covering  the  heavens  icith  clouds — the  (one,) 
providing  for  the  earth  rain — the  (one)  causing  the  mountains  to 
'put  forth  grass.  The  grass  as  produced  by  means  of  the  rain, 
and  the  rain  by  means  of  the  clouds.     See  above,  on  Ps.  civ.  13. 

9.  Giving  to  the  cattle  its  food — to  the  young  ravens  which  cry. 
The  first  noun  may  also  be  translated  least,  but  still  with  refer- 
ence to  domestic  animals,  with  which  is  contrasted  in  the  other 
clause  the  raven,  as  a  wild  bird,  unconnected  with  mankind,  and 
as  some  suppose  with  allusion  to  its  harsh  and  piercing  cry.  See 
above,  on   Ps.  civ.  21.  cxlv.  15,  and  compare  Job  xxxviii.  41. 

Young  ravens,  literally,  sons  of  the  raven. 

10.  Not  in  the  strength  of  a  horse  does  he  delight ;  not  with 
the  legs  of  a  man  is  he  pleased.  The  best  explanation  of  the  sin- 
gular expressions  in  the  last  clause  is,  that  the  whole  verse  was 


PSALM   CXLVII.  303 

intended  to  describe  horse  and  foot,  or  cavalry  an!  infantry,  as 
forming  the  military  strength  of  armies.  It  is  not  to  those  who 
trust  in  these  that  God  is  disposed  to  extend  favour,  nor  do  these 
advantages  at  all  attract  him. 

11.  Phased  (is)  Jehovah  with  those  fearing  him,  with  those 
hoping  for  his  mercy.  This  implies  the  want  of  secular  advan- 
tages, or  at  least  an  absence  of  reliance  on  them,  and  a  sense  of 
dependence  upon  God  alone. 

12.  Laud ,  oh  Jerusalem,  Jehovah  !  Praise  thy  God,  oh  Zion  ! 
Here  begins  the  second  division  of  the  psalm,  in  which  the  good- 
ness of  God  to  his  people  is  the  theme,  and  the  people  itself  the 
object  of  address. 

13.  For  he  hath  strengthened  the  bars  of  thy  gates  ;  he  hath' 
blessed  thy  sons  in  the  midst  of  thee.  Although  the  first  clause 
admits  of  a  general  figurative  application,  it  seems  to  contain  an 
evident  allusion  to  the  historical  occasion  of  the  psalm,  or  at  least 
to  favour  the  opinion,  that  it  was  designed  to  celebrate  the 
renewed  fortifications  of  the  Holy  City. 

14.  (It  is)  he  that  makes  thy  border  peace,  (and  with)  the  fat 
of  wheat  he  satisfies  thee.  He  that  makes,  literally,  the  (one) 
placing.  Border  is  put  for  all  that  it  contains  or  bounds,  thy 
territory  or  domain.  To  make  it  peace  is  to  make  it  peaceful  or 
to  give  it  peace.  See  Isai.  liv.  12.  With  the  last  clause  com- 
pare Ps.  lxxxi.  17.  Deut.  xxxii.  14. 

15.  He  that  sendcth  his  commandment  (upon)  earth — very 
swiftly  runs  his  word.  The  construction  is  like  that  in  the  pre- 
ceding verse.  He  that  sendeth,th.e  (one)  sending.  Commandment, 
literally,  saying,  what  he  says.  Very  swiftly,  literally,  even  to 
swiftness.     The  authoritative  word  of  God  is  here  personified  as 


304  PSALM    CXLVII. 

his  messenger  or  agent,  whose  swift  running  signifies  the  prompt 
execution  of  the  divine  will. 

16.  He  that  gives  snoio  like  wool,  hoar-frost  like  ashes  sprinkles. 
As  easily  as  a  man  scatters  wool  or  ashes,  does  God  cover  the 
earth  with  snow  or  frost.  The  selection  of  phenomena  peculiar 
to  winter  may  have  reference  to  the  season  when  the  psalm  was 
written  or  originally  sung.  At  the  same  time  they  were  probably 
designed  to  serve  as  emblems  of  the  long  distress,  to  which  the 
Restoration  put  an  end,  as  spring  does  to  winter.  The  compari- 
sons in  this  verse  are  less  striking  to  us  than  to  the  people  of 
countries  where  snow  and  frost  are  less  familiar. 

17.  He  that  sendeth  his  ice  like  crumbs.  Before  his  cold  who 
can  stand  ?  The  second  noun  means  scraps  or  morsels,  but  in 
usage  is  specially  applied  to  food.  See  Gen.  xviii.  5.  Judg.  xix.  5. 
This  seems  to  be  descriptive  of  hail,  which  God  sends  upon  the 
earth  as  easily  and  freely  as  man  scatters  crumbs  or  throws  away 
the  refuse  of  his  food.  The  allusion  to  the  feeding  of  domesti- 
cated animals,  which  some  assume,  is  needless  though  admissible. 

IS.  He  sends  his  ivord  and  melts  them — he  makes  his  wind  blow 
— tvaters  flow.  Sends  his  ivord,  utters  his  command.  The 
plural  pronoun  (them)  refers  to  snow,  frost,  and  ice,  in  vs.  16,  17. 
The  winds  meant  are  the  warm  winds  of  the  spring,  attended  by 
a  general  thaw. 

19.  Declaring  his  word  to  Jacob,  his  statutes  and  his  judg- 
ments to  Israel.  The  God  of  Nature  is  the  God  of  Revelation. 
He  who  thus  controls  the  elements  and  seasons  is  the  God  of 
Israel,  and  will  work  spiritual  changes  corresponding  to  these 
natural  phenomena,  for  the  benefit  of  the  people  whom  he  has 
entrusted  with  the  revelation  of  his  will. 


PSALM    CXLVIII.  305 

20.  He  has  not  done  so  to  every  nation — and  (as  for)  judgments. 
they  know  nothing  of  them.  This  revelation  to  Israel  is  peculiar 
and  exclusive.  E eery  nation,  and  by  implication,  any  one.  This 
is  indeed  the  only  form  in  which  that  idea  could  be  expressed  in 
Hebrew.  The  last  clause  declares  the  other  nations  ignorant  not 
only  of  his  laics  or  judgments,  but  of  any  that  deserve  the  name. 


PSALM    CXLVIII. 

The  universe,  in  all  its  parts,  is  summoned  to  praise  God  as  its 
maker,  and  as  infinitely  worthy  of  its  adoration.  The  invitation 
is  addressed,  in  the  first  instance,  to  heaven  and  its  inhabitants, 
exhorting  them  to  praise  God  as  their  maker  and  preserver, 
vs.  L — 6.  It  is  then  addressed  to  the  earth  and  its  inhabitants, 
exhorting  them  to  praise  him  for  his  infinite  perfection,  as  dis- 
played in  his  works,  but  especially  in  his  dealings  with  his  chosen 
people,  vs.  7 — 14.  Even  the  most  skeptical  critics  are  con- 
strained to  acknowledge  that  this  psalm  and  the  two  which  follow 
are  admirably  suited  to  their  purpose. 

1.  Hallelujah  !  Praise  ye  Jehovah  from  the  heavens  !  Praise 
kirn  in  the  heights !  This  verse  designates  the  place,  or  part  of 
the  creation,  from  which  the  praise  is  to  proceed.  Heights,  or 
high-places,  is  a  simple  equivalent  to  heavens,  the  plural  form  of 
which  it  takes  by  assimilation.  Compare  the  singular  in  Ps. 
xviii.  17  (16.)  The  preposition  from  denotes  the  direction  of 
the  sound,  the  preposition  in  the  place  where  it  is  uttered. 

2.  Praise  ye  him,  all  his  angels !  Praise  re  him,  all  his  hosh  ! 


306  PSALM    CXLVIII. 

As  this  last  expression  is  applied  both  to  the  angels  and  the 
heavenly  bodies,  it  here  affords  a  natural  transition  from  the  one 
to  the  other.     See  above,  on  Ps.  xxiv.  10.  xxix.  1.  ciii.  21. 

3.  Praise  ye  him,  sun  and  moon  !  Praise  him,  all  ye  stars  of 
light !  This  is  a  specification  of  the  general  term,  his  hosts,  in 
v.  2.  Stars  of  light  is  a  beautiful  poetical  expression  for  bright 
or  shining  stars. 

4.  Praise  him,  ye  heavens  of  heavens,  and  ye  waters  which  are 
above  the  heavens !  The  object  of  address  in  the  first  clause  is  the 
highest  heaven,  the  heaven  of  that  which  is  heaven  to  us.  See 
above,  on  Ps.  lxviii.  34  (33),  and  compare  Deut.  x.  14.  1  Kings 
viii.  27.  2  Cor.  xii.  2.  The  waters  meant  are  the  watery  clouds 
above  the  lower  heavens,  as  in  Gen.  i.  7.  See  above,  on 
Ps.  civ.  3  ♦ 

5.  Let  them  praise  the  name  of  Jehovah,  for  he  commanded  and 
they  were  created.  The  direct  invitation  to  the  heavens  is  followed 
by  a  statement  of  the  reason  why  they  should  comply  with  it,  ex- 
pressed in  the  third  person,  as  if  addressed  to  others.  The  pro- 
noun he  is  emphatic.  (It  was)  he  (that)  commanded  (and  no 
other.)     See  above,  on  Ps.  xxxiii.  9,  and  compare  Gen.  i.  3. 

6.  And  made  them  stand  to  'perpetuity  and  eternity  ;  a  limit  he 
gave  (them)  and  they  cannot  pass  (it.)  The  immutability 
ascribed  to  the  frame  of  nature,  Ps.  lxxii.  5.  Ixxxix.  3,  37  (2,  36), 
is  not  absolute  but  relative  to  the  will  of  the  creator.  All  that  is 
required  by  the  context  in  such  cases  is,  that  they  cannot  change 
in  opposition  to  his  will  or  independently  of  it.  See  Ps.  cii.  27. 
The  first  word  in  the  second  clause  is  here  used  in  its  primary 
sense  of  a  definite  boundary  or  limit,  from  which  may  be  readily 
deduced  the  usual  one  of  statute  or  permanent  enactment.  See 
above,  on  Ps.  ii.  7.     As  the  last  verb  is  in  the  singular  number, 


PSALM    CXLVIII.  307 

the  most  obvious  construction  is  the  one  given  in  the  English 
Bible,  a  decree  which  shall  not  pass.  Compare  Matth.  v.  18. 
But  the  highest  authorities  appear  to  be  agreed  that  the  analogy 
of  Job  xiv.  5.  Ps.  civ.  9.  Jer.  v.  22,  requires  the  verb  to  be  taken 
in  the  sense  of  transcending  or  transgressing,  and  construed  with 
the  aggregate  of  the  heavenly  bodies. 

7.  Praise  Jehovah  from  the  earth,  ye  dragons  and  all  depths  ! 
Here  begins  the  second  part,  in  which  the  address  is  to  the  earth 
and  its  inhabitants.  From  the  earth  is  in  antithesis  to  from  the 
heavens  in  v.  1.  Earth  here  includes  land  and  water;  hence  the 
last  clause  makes  exclusive  mention  of  the  latter,  as  the  word 
translated  dragons  is  applied  to  huge  aquatic  animals,  (Ps.  lxxiv. 
13),  and  the  one  translated  depths  to  large  bodies  of  water 
f  Ps.  xxxiii.  7.)  As  the  first,  however,  sometimes  means  serpents 
(Ts.  xci.  13J,  it  may  here  be  the  connecting  link  between  land 
and  water. 

8.  Fire  and  hail,  snow  and  vapour,  stormy  wind  doing  his 
word.  The  address  here  passes  to  the  inanimate  and  unconscious 
agencies  of  nature.  Fire  and  hail,  as  in  Ps.  cv.  32.  The  fire 
meant  is  commonly  supposed  to  be  lightning  ;  but  according  to 
Hengstenberg  the  word  is  to  be  taken  in  its  ordinary  sense  and 
is  separated  from  its  natural  attendant  smoke  (for  such  is  the 
meaning  of  the  Hebrew  word  elsewhere,  e.  g.  Ps.  cxix.  83J  only 
for  the  purpose  of  contrasting  hot  and  cold,  white  and  black, 
which  seems  a  little  fanciful  and  far-fetched.  The  storm-wind 
(or  stormy  wind)  is  mentioned  as  a  natural  agent  the  least  likely 
to  be  under  control,  and  it  is  expressly  described  as  doing  Grod's 
word,  i.  e.  executing  his  command.  See  above,  on  Ps.  ciii.  20. 
civ.  4. 

9.  The  mountains  and  all  hills,  fruit-trees  and  all  cedars.    Not 
fruitful  trees,  as  distinguished  from  barren  trees,  but  fruit-trees 


308  PSALM    CXLV1II. 

(literally,  tree  of  fruit),  as  distinguished  from  forest-trees,  here 
represented  by  the  cedar,  which  is  usually  spokm  of  in  scripture 
as  the  noblest  species,  and  therefore  called  the  cedar  of  God,  Ps 
lxxx.  11  (10.) 

10.  The  wild  (beast)  and  all  cattle,  creeping  thing  and  flying 
fowl.  The  contrast  in  the  first  clause  is  analogous  to  that  between 
fruit-trees  and  cedars  in  v.  9.  The  Hebrew  word  (i^l)  transla- 
ted creeping  thing  has  no  exact  equivalent  in  English.  It  seems 
strictly  to  denote  animal  or  vital  motion,  or  as  a  concrete  term 
whatever  so  moves,  and  is  even  applied  to  aquatic  animals, 
Ps.  civ.  25.  But  when  used  distinctively,  it  denotes  the  smaller 
classes  of  terrestrial  animals,  including  insects,  reptiles,  and  the 
smallest  quadrupeds.  It  is  here  added  simply  to  complete  the 
expression  of  the  general  idea,  all  animals  whatever.  Flying 
fowl,  literally,  bird  of  wing.  The  first  of  the  Hebrew  words  is 
specially  applied  to  the  smaller  birds,  and  sometimes  specifically 
to  the  sparrow.  See  above,  on  Ps.  xi.  1.  lxxxiv.  4  (3.)  civ.  17. 
exxiv.  7.  This  and  the  preceding  item  in  the  catalogue,  suggest- 
ing the  idea  of  the  smallest  animals,  may  possibly  have  been  used 
to  denote  the  universality  of  the  call  here  made  upon  all  creatures, 
from  the  greatest  to  the  smallest,  to  praise  God  their  maker. 

11.  Kings  of  the  earth  and  all  nations,  chiefs  and  all.  judges  of 
the  earth.  He  here  passes  from  the  lower  animals  to  man.  Kings 
and  the  nations  whom  they  represent.  Princes  is  not  an  exact 
translation  of  the  Hebrew  (t^b),  which  is  especially,  though  not 
exclusively,  applied  to  military  leaders  of  various  rank,  and  may 
therefore  best  be  represented  by  the  English  chiefs  or  chieftains. 

12.  Young  men  and  also  maidens,  old  men  with  children.  The 
obvious  meaning  of  this  verse  is,  all  men,  without  distinction  of 
sex  or  age.  There  is  no  need,  therefore,  of  refining  on  the 
several  particulars,  or  undertaking  to  explain  why  old  men  and 


PSALM    CXLVIII.  309 

young  men  are  both  mentioned,  since  neither  of  them  could  have 
been  omitted  without  failing  to  accomplish  the  design  of  the  enu- 
meration. For  the  etymology  and  primary  meaning  of  the  first 
word  in  Hebrew,  sec  above,  on  Ps.  lxxviii.  63,  where  it  stands  in 
precisely  the  same  combination.  The  two  nouns  in  the  last 
clause  may  be  considered  as  of  common  gender. 

13.  Let  (all  these)  praise  'the  name  of  Jehovah,  for  exalted  is 
his  name  alone,  his  glory  is  above  earth  and  heaven.  The 
mention  of  earth  and  heaven  shows  that  the  first  verb  relates  not 
merely  to  that  which  immediately  precedes,  but  to  the  whole 
enumeration  of  God's  creatures  with  which  the  psalm  is  occupied. 
See  above,  on  Ps.  civ.  27.  Exalted  is  his  name,  as  in  Isai.  xii.  4. 
His  glory  or  majesty,  a  Hebrew  word  especially  applied  to  royal 
dignity.  See  above,  on  Ps.  xxi.  6  (5.)  xlv.  4  (3.)  xcvi.  6.  civ.  1. 
cxi.  3.  Above  earth  and  heaven,  i.  e,  superior  to  their  mere 
material  splendor,  or  on  earth  and  heaven,  i.  e.  placed  upon  them 
as  a  crown.  .    See  above,  on  Ps.  viii.  2  (1.)  lvii.  6  (5.) 

14.  And  he  has  raised  up  a  horn  for  his  people — praise  for 
all  his  saints— for  the  children  of  Israel — a  people  near  to  him. 
Hallelujah!  While  all  the  creatures  before  mentioned  have 
abundant  cause  to  praise  God  for  his  infinite  perfection  and  his 
goodness  to  themselves,  a  peculiar  obligation  is  incumbent  on  his 
people  ;  first,  for  his  distinguishing  favour  through  all  periods  of 
their  history  ;  and  then,  for  a  special  mercy  recently  experienced, 
namely,  th*e  restoration  from  captivity,  now  completed  by  the 
renewal  of  the  temple  and  the  reconstruction  of  the  city  walls. 
This  restoration  is  described,  by  a  favourite  Davidic  figure,  as 
exalting  or  lifting  up  the  horn  of  Israel.  See  above,  on  Ps. 
lxxv.  6,  7  (5,  6.)  xcii.  11  (10.)  The  previous  condition  of  the 
chosen  people  might  be  well  represented  by  the  opposite  figure, 
used  in  Job  xvi.  15.  Raised  a  horn  for  his  people  seems  to  be 
only  another  way  of  saying  raised  the  horn  of  his  people.     The 


310  PSALM    CXLIX. 

first  form  of  expression  may  have  been  here  used  for  the  purpose 
of  assimilating  this  clause  to  the  next,  where  praise  is  still  depend- 
ent on  the  verb  at  the  beginning,  and  to  raise  up  praise  for  /lis 
people  is  to  give  them  fresh  occasion  of  still  higher  praise  than 
they  had  ever  yet  been  called  to  utter.  The  ancient  church  is 
here  described  in  a  fourfold  manner  ;  first,  simply  as  his  people  ; 
then,  as  his  saints  or  gracious  ones,  the  objects  of  his  mercy  and 
the  subjects  of  his  grace  ;  then,  by 'their  national  title,  as  the  sons 
for  descendants)  of  Israel ;  and  lastly  as  the  people  near  him,  i.  e. 
nearer  to  him  than  all  others,  sustaining  a  more  intimate  relation 
to  him.  The  same  expression  which  is  elsewhere  applied  to  the 
priests  (Lev.  x.  3.  Ezek.  xlii.  13)  is  here  applied  to  Israel  as  "a 
kingdom  of  priests  and  a  holy  nation"  (Ex.  xix.  6.) 


PSALM    CXLIX. 

This  may  be  regarded  as  the  special  song  of  praise  required  of 
Israel  at  the  close  of  the  preceding  psalm ;  first,  on  account  of 
mercies  already  experienced  by  the  chosen  people,  vs.  1 — 5,  and 
then,  in  the  hope  of  future  triumphs  over  all  heathen  and  hostile 
powers,  vs.  6 — 9.  Nothing  could  well  be  more  appropriate  to 
the  state  of  things  under  Nehemiah,  when  the  city  and  nation 
had  again  been  put  into  a  posture  of  defence  and  resistance. 

1.  Hallelujah  !  Sing  unto  Jehovah  a  new  song,  his  praise  in 
the  congregation  of  saints.  Compare  Ps.  xl.  4  (3.)  xcvi.  I.  cxi.  1. 
cxlviii.  14,  to  which  last  there  is  an  obvious  allusion,  connecting 
the  two  psalms  in  the  closest  manner. 

2.  Let  Israel  rejoice  in  his  Maker  !    Let  the  sons  of  Zion  triumph 


PSALM    CXLIX.  311 

m  their  King  !  Not  merely  the  creator  of  individuals,  but  of  the 
church  and  nation  as  such,  and  that  not  only  at  first,  but  by  a  kind 
of  new  creation,  in  the  restoration  of  the  people  from  captivity. 
They  are  summoned  to  rejoice  in  him,  not  only  as  their  founder 
and  restorer  but  their  sovereign.  See  above,  on  Ps.  xcv.  6.  c.  3. 
cxlv.  1,  and  compare  Isai.  xliii.  1.  xliv.  2.  xlv.  13. 

3.  Let  them  praise  his  name  in  the  dance;  with  timbrel  and  harp 
let  them  play  (or  make  music)  to  him.  The  usual  modes  of  ex- 
pressing joy  are  here  combined.  As  to  the  dance,  see  above,  on 
Ps.  xxx.  12  (11.) 

4.  For  Jehovah  is  pleased  with  his  people ;  he  beautifies  the 
humble  with  salvation.  The  first  clause  suggests  the  idea  of  a 
previous  alienation  and  of  his  having  been  appeased  or  reconciled. 
See  above,  on  Ps.  lxxxv.  2(1.)  The  verb  is  one  applied  in  the 
Law  to  God's  acceptance  of  the  sacrifices,  and  might  therefore 
awaken  here  associations  with  atonement  and  forgiveness.  See 
above,  on  Ps.  xix.  15  (14.)  li.  22  (20.)  The  verb  occurs  in  its 
general  sense  of  being  pleased  or  satisfied,  Ps.  cxlvii.  10,  11. 
With  the  last  clause  compare  Isai.  lxi.  3. 

5.  Let  the  saints  exult  in  glory  ;  let  them  sing  (for  joy)  upon 
their  beds.  The  word  translated  saints  is  the  same  that  occurs  in 
Ps.  cxlviii.  14,  and  is  there  explained.  In  glory  (or  honour),  i.  e. 
the  glorious  or  honourable  state  into  which  Jehovah  has  now 
brought  them.  The  glory  is  not  that  which  belongs  to  God, 
Ps.  xxix.  9.  xcvi.  7,  but  that  which  he  bestows,  Ps.  lxxxiv.  12 
(11.)  lxxxv.  10  (9.)  The  very  phrase,  in  honour,  occurs  above, 
Ps.  cxii.  9.  Sing  or  shout,  as  audible  expressions  of  strong  feel- 
ing, and  especially  of  joy.  On  their  beds,  where  they  have  been 
accustomed  to  lament  their  previous  degradation,  or  what  Nehe- 
miah  calls  their  "  affliction  and  reproach."  See  Neh.  i.  3 
iii.  36  (iv.  4.) 


312  PSALM    CXLIX. 

6.  Praises  of  God  in  their  throat,  and  a  two-edged  sword  in 
their  hand.  A  striking  coincidence  has  been  observed  between 
this  verse  and  Neh.  iv.  11,  12  (17,  IS.)  As  then  they  worked 
with  one  hand  and  brandished  the  sword  with  the  other,  so  now 
they  might  be  said  at  the  same  time  to  praise  Grod  and  defy  their 
enemies.  This  singular  mixture  of  devotional  and  martial  spirit 
is  characteristic  of  the  psalm  and  furnishes  a  valuable  index  to  the 
date  of  composition.  The  conclusion  thus  reached  is  corroborated 
by  the  account  of  the  military  and  religious  pomp,  with  which  the 
walls  were  dedicated,  as  described  by  Nehemiah  (xii.  31 — 47.) 


cr 

ft 


7.  To  execute  vengeance  among  the  nations,  punishments  amon 
the  peoples.  Not  their  own  vengeance,  but  that  of  God,  to  whom 
alone  it  appertains.  See  above,  on  Ps.  xviii.  48  (47.)  xciv.  1,  and 
compare  Deut.  xxxii.  35.  Eom.  xii.  19.  Heb.  x.  30.  This  is  really 
nothing  more  than  a  prediction,  that  God  would  use  his  people  as 
his  instruments  in  punishing  the  nations  by  whom  they  had  them- 
selves been  persecuted  and  oppressed.  This  was  partially  ful- 
filled in  the  successes  of  the  Maccabees,  but  under  a  new  and 
unexpected  form,  in  the  spiritual  triumphs  of  the  true  religion, 
and  its  actual  or  prospective  subjugation  of  the  world. 

8.  To  bind  their  kings  with  chains,  their  nobles  with  fetters  of 
iron.  The  word  translated  nobles  is  properly  a  participle,  mean- 
ing honoured  (ones.)  The  verse  simply  carries  out  the  idea  of  the 
one  before  it,  that  of  the  subjugation  of  the  gentiles  by  the  true 
religion.  The  objection  to  this,  as  a  spiritualizing  explanation  of 
the  text,  springs  from  a  narrow  and  erroneous  view  of  the  very 
end  for  which  Israel  existed  as  a  nation.  Those  promises  to  Is- 
rael, which  are  not  still  available  for  us,  were  but  of  temporary 
local  value. 

9.  To  execute  among  them  the  judgment  written.  An  honour  is 
tJuit  for  all  his  saints.     This  last  phrase  occurs  also  at  the  close  of 


PSALM    CL.  313 

the  preceding  psalm  (cxlviii.  14).  As  written  may  mean  written 
in  the  book  of  God's  decrees,  there  is  no  need  of  supposing  a  refer- 
ence to  any  part  of  scripture.  If  there  be  such  reference,  how- 
ever, it  is  no  doubt  to  the  threatening  in  Deut.  xxxii.  41 — 43.  To 
act  as  God's  instruments  in  this  great  judicial  process,  so  far  from 
being  a  disgrace  or  hardship,  is  an  honour  reserved  for  all  the  ob- 
jects of  his  mercy  and  subjects  of  his  grace.  The  psalm  ends  a3 
it  began,  with  Hallelujah  ! 


PSALM    C  L . 

This  is  the  closing  Hallelujah  or  Doxology,  which  marks  the 
conclusion  of  the  last  series  or  cycle  (Ps.  cxlvii — cl),  of  the 
Fifth  Book  (Ps.  cvii — cl),  and  of  the  whole  Psalter.  In  form 
and  structure  it  is  perfectly  simple,  merely  reciting,  in  an  ani- 
mated manner,  the  place  (v.  1),  the  theme  (v.  2),  the  mode 
(vs.  3 — 5),  and  the  extent  (v.  6)  of  the  praise  due  to  Jehovah. 

1 .  Hallelujah !  Praise  God  in  his  sanctuary  !  Praise  him  in 
the  firmament  of  his  power !  The  essential  meaning  of  the  verse 
is,  praise  him  both  in  earth  and  heaven.  The  particulars  detailed 
in  Ps.  cxlviii  are  here  condensed  into  a  pregnant  summary.  The 
sanctuary  is  the  earthly  one,  and  as  such  stands  opposed  to  the 
firmament  or  heaven,  called  the  firmament  of  his  power,  as  being 
one  of  the  most  glorious  proofs  and  products  of  its  exercise,  and 
still  the  scene  of  its  most  striking  exhibitions.  The  phrase  is  to 
be  understood  as  comprehending  the  hosts  of  heaven,  both  inani- 
mate and  living,  both  material  and  spiritual.     The  parallelism  is 


314  PSALM    CL. 

rendered  still  more  perfect  by  the  correspondence  between  power 
in  the  last  clause  and  (i&)  the  divine  name  in  the  first. 

2.  Praise  him  for  hh  mighty  acts  !  Praise  him  according  to 
his  plenitude  of  greatness  !  His  mighty  acts,  literally,  his  mights 
or  powers.  See  above,  on  Ps.  cxlv.  4.  For,  literally,  in  them, 
i.  e.  praise  him  as  exhibited  and  viewed  in  these.  The  corres- 
ponding particle  means  like,  in  accordance  with,  in  proportion  to, 
in  a  manner  worthy  of  his  greatness.  The  last  phrase  in  He- 
brew is  peculiarly  expressive,  consisting  of  the  two  strongest 
terms  denoting  magnitude,  the  abstract  forms  of  much  and  great, 
which  might  be  rendered,  if  our  usage  suffered  it,  muchness  of 
greatness. 

3.  Praise  him  with  blast  of  trumpet !  Praise  him  with  harp 
and  lyre  !  Here  begins  an  enumeration  of  the  instruments  em- 
ployed in  public  worship,  and  therefore  necessarily  associated 
with  the  idea  of  divine  praise.  The  trumpet  was  used  to  assem- 
ble the  people,  and  would  therefore  excite  many  of  the  same  asso- 
ciations with  our  church-bells.  The  other  instruments  were  used 
as  actual  accompaniments  of  the  psalms  performed  in  public 
worship. 

4.  Praise  him  with  timbrel  and  dance  !  Praise  him  with  strings 
and  pipe !  The  three  great  classes  of  instruments  are  here  dis- 
tinctly mentioned,  namely,  wind,  stringed,  and  pulsatile.  The 
last,  represented  by  the  drum  or  timbrel,  still  called  by  a  kindred 
name  in  Arabic,  is  here  accompanied  by  its  inseparable  adjunct 

■-dug,  which  might  seem  misplaced  in  a  list  of  instruments, 
and  those  employed  in  sacred  music,  but  for  the  peculiar  usages 
and  notions  of  the  ancient  Hebrews,  with  respect*to  this  external 
sign  of  joy.  See  above,  on  Ps.  xxx.  12  (11.)  cxlix.  3.  The 
comn'o    version  of  the  last  word  (organ)  is  derived  through  the 


PSALM    CL.  315 

Vulgate  from  the  Septuagint,  where  it  denotes  a  system  or  com- 
bination of  pipes.  The  Hebrew  word,  according  to  the  Jewish 
tradition,  means  a  simple  pipe,  and  is  so  rendered  in  the  Prayer 
Book  version.  It  here  represents  the  whole  class  of  wind- 
instruments.  See  above,  on  Ps.  lxviii.  26  (25),  and  compare 
2  Sam.  vi.  5. 

5.  Praise  him  with  cymbals  of  loud  sound  !  Praise  him  with 
cymbals  of  joyful  noise  !  The  dominant  idea,  that  of  audibly 
expressed  joy,  is  sustained  to  the  last,  where  the  cymbals  are 
mentioned  in  both  clauses,  as  an  instrument  peculiarly  appro- 
priated to  occasions  of  unusual  rejoicing.  See  2  Sam.  vi.  5. 
Ezr.  iii.  10.  Neh.  xii.  27.  The  effect  is  still  further  heightened 
by  the  qualifying  epithets,  the  first  of  which  strictly  denotes 
hearing  or  the  thing  heard,  i.  e.  sound,  and  here  by  implication, 
loud  sound.  To  this  idea  the  parallel  term  adds  that  of  joyful 
sound,  to  which  it  is  constantly  applied  in  usage.  See  above, 
on  Ps.  xxvii.  6.  lxxxix.  16  (15),  and  compare  Num.  xxiii.  21. 
The  distinction,  here  assumed  by  some  interpreters,  between 
cymbals  of  a  larger  and  a  smaller  size,  is  wholly  unnecessary. 

6.  Let  all  breath  praise  Jahl  Hallelujah  I  The  very  am- 
biguity of  all  breath  gives  extraordinary  richness  of  meaniDg  to 
this  closing  sentence.  From  the  simple  idea  of  wind  instruments, 
mentioned  in  the  context,  it  leads  us,  by  a  beautiful  transition,  to 
that  of  vocal,  articulate,  intelligent  praise,  uttered  by  the  breath 
of  living  men,  as  distinguished  from  mere  lifeless  instruments. 
See  above,  on  Ps.  lxviii.  26  (25.)  Then  lastly,  by  a  natural 
association,  we  ascend  to  the  idea  expressed  in  the  common  ver- 
sion, every  thing  that  hath  breath,  not  merely  all  that  lires,  but  all 
that  has  a  voice  to  praise  God.  There  is  nothing  in  the  Psalter 
more  majestic  or  more  beautiful  than  this  brief  but  most  signifi- 
cant finale,  in  which  solemnity  of  tone  predominates,  without 


n 


16  PSALM    CL. 


however  in  the  least  disturbing  the  exhilaration  which  the  close 
of  the  Psalter  seems  intended  to  produce,  as  if  in  emblematical 
allusion  to  the  triumph  which  awaits  the  church  and  all  its 
members,  when  through  much  tribulation  they  shall  enter  into 
rest. 


THE    END- 


/T 


148500     0J0 


tees      \ 
SIU 


Princeto 


n  Theological  Seminary  Libraries 


1    1012  01341    1519 


DATE  DUE 


GAYLORD 


